An answer to Mr. Cressy's Epistle apologetical to a person of honour touching his vindication of Dr. Stillingfleet / by Edw. Stillingfleet.
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1675
        
      
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             An answer to Mr. Cressy's Epistle apologetical to a person of honour touching his vindication of Dr. Stillingfleet / by Edw. Stillingfleet.
             Stillingfleet, Edward, 1635-1699.
             Clarendon, Edward Hyde, Earl of, 1609-1674.
          
           [20], 508 p.
           
             Printed by R. White for Hen. Mortlock ...,
             London :
             1675.
          
           
             Reproduction of original in Union Theological Seminary Library, New York.
             A "person of honour" is Edward Hyde, Earl of Clarendon. cf. BM.
             Beginning to p. 11 photographed from Bodleian Library copy and inserted at end.
          
        
      
    
     
       
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           Cressy, Serenus, 1605-1674. -- Epistle apologetical to a person of honour.
        
      
    
     
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           Imprimatur
           ,
           Guliel
           .
           Wigan
           R
           mo
           in
           Christo
           Patri
           ac
           
             D
             no
             ,
             D
             no
          
           Humphredo
           ,
           Episc.
           Lond.
           à
           sac
           .
           dom
           .
        
         
           
             Nov
             14.
             1674.
             
          
        
      
       
         
         
           AN
           ANSWER
           TO
           M
           r.
           CRESSY'S
           Epistle
           Apologetical
           TO
           A
           Person
           of
           Honour
           Touching
           his
           VINDICATION
           OF
           D
           r.
           Stillingfleet
           .
           By
           
             Edw.
             Stillingfleet
          
           D.
           D.
           Chaplain
           in
           Ordinary
           to
           His
           Majesty
           .
        
         
           LONDON
           ,
           Printed
           by
           
             R.
             White
          
           ,
           for
           
             Hen.
             Mortlock
          
           at
           the
           Phoenix
           in
           S.
           
           Paul's
           Church-yard
           ,
           and
           the
           White
           Hart
           in
           Westminster
           Hall.
           1675.
           
        
      
       
         
         
         
           TO
           THE
           SUPERIOURS
           OF
           THE
           BENEDICTINS
           IN
           ENGLAND
           .
        
         
           
             Gentlemen
             ,
          
        
         
           I
           Find
           it
           disputed
           among
           your
           Casuists
           ,
           whether
           a
           Book
           written
           by
           a
           Member
           of
           Your
           Order
           ,
           doth
           belong
           to
           the
           Author
           
           or
           to
           the
           Society
           ;
           the
           Arguments
           I
           confess
           are
           very
           weighty
           on
           both
           sides
           ;
           For
           in
           behalf
           of
           the
           Society
           it
           is
           pleaded
           with
           great
           reason
           ,
           that
           by
           the
           Rules
           of
           your
           Order
           ,
           no
           particular
           Member
           is
           to
           have
           property
           in
           any
           thing
           ;
           and
           in
           behalf
           of
           the
           Author
           ,
           that
           a
           Book
           being
           the
           proper
           issue
           of
           his
           own
           Brain
           ,
           cannot
           belong
           to
           any
           one
           else
           :
           Caramuel
           ,
           
           finding
           the
           difficulties
           so
           great
           ,
           undertakes
           to
           resolve
           the
           Case
           by
           a
           very
           subtle
           distinction
           of
           the
           Paper
           and
           Ink
           of
           which
           the
           Book
           is
           composed
           ,
           and
           the
           Conceptions
           of
           the
           mind
           contained
           therein
           ;
           
           the
           former
           he
           gives
           to
           the
           Society
           ,
           and
           the
           latter
           to
           the
           Author
           ,
           which
           he
           proves
           ver●
           substantially
           ;
           for
           ,
           saith
           he
           ,
           
             the
             conceptions
             of
             the
             Book
             being
             the
             outward
             images
             of
             what
             was
             only
             in
             the
             mind
             of
             the
             Author
             can
             belong
             to
             no
             other
             than
             to
             him
             that
             formed
             them
          
           ;
           but
           against
           this
           ariseth
           a
           shrewd
           objection
           ,
           that
           by
           this
           means
           every
           man
           hath
           right
           to
           the
           Picture
           that
           is
           made
           of
           him
           ,
           and
           the
           Painter
           only
           to
           the
           Canvas
           and
           Colours
           .
           To
           which
           he
           answers
           very
           gravely
           ,
           
             that
             the
             Picture
             is
             not
             properly
             th●
             immediate
             representation
             of
             
             the
             Person
             ,
             but
             of
             that
             Idea
             of
             him
             which
             was
             in
             the
             fancy
             of
             the
             Painter
             .
          
           But
           upon
           this
           another
           Controversie
           arises
           (
           as
           we
           find
           every
           day
           that
           one
           doth
           beget
           another
           )
           whether
           that
           propriety
           which
           the
           Author
           hath
           in
           the
           Conceptions
           of
           his
           Book
           ,
           can
           be
           disposed
           of
           by
           way
           of
           Legacy
           ,
           or
           no
           ;
           and
           all
           the
           resolution
           I
           can
           meet
           with
           is
           ,
           that
           it
           is
           probable
           he
           may
           ;
           but
           on
           the
           other
           side
           ,
           the
           Superiours
           of
           the
           Order
           may
           make
           use
           of
           the
           contrary
           probability
           ,
           and
           challenge
           the
           Book
           for
           their
           own
           .
        
         
           It
           is
           very
           well
           known
           to
           
           You
           ,
           that
           Mr.
           Cressy
           was
           lately
           a
           Member
           of
           Your
           Order
           ,
           who
           was
           the
           Author
           of
           the
           Book
           ,
           to
           which
           this
           following
           Answer
           is
           made
           ;
           What
           Right
           You
           have
           challenged
           in
           it
           I
           know
           not
           ,
           but
           I
           think
           it
           not
           likely
           he
           should
           dispose
           of
           it
           to
           any
           but
           to
           Your selves
           ;
           since
           he
           saith
           ,
           his
           first
           writing
           against
           me
           was
           by
           his
           Superiours
           command
           ,
           and
           in
           this
           Book
           he
           declares
           ,
           
             that
             what
             he
             writes
             was
             not
             his
             own
             opinion
             alone
          
           ;
           and
           therefore
           it
           is
           probable
           you
           may
           have
           〈◊〉
           right
           to
           the
           conceptions
           ,
           〈◊〉
           as
           to
           the
           Paper
           and
           In●
           〈◊〉
        
         
         
           Since
           his
           death
           (
           which
           I
           knew
           not
           of
           till
           I
           had
           undertaken
           this
           Service
           and
           Duty
           in
           behalf
           of
           a
           Person
           of
           Honour
           to
           whose
           Kindness
           I
           am
           so
           extreamly
           obliged
           )
           I
           know
           not
           to
           whom
           so
           properly
           to
           address
           my self
           ,
           as
           to
           You
           ,
           who
           were
           his
           Superiours
           ;
           especially
           since
           there
           are
           so
           many
           things
           in
           it
           wherein
           the
           Honour
           of
           Your
           Order
           is
           concerned
           ;
           to
           which
           I
           assure
           you
           I
           bear
           no
           malice
           ,
           no
           more
           than
           I
           do
           to
           Your
           Persons
           ,
           or
           to
           Mr.
           
           Cressy's
           memory
           .
           If
           I
           am
           guilty
           of
           mistakes
           ,
           I
           beseech
           you
           to
           correct
           them
           with
           the
           
           same
           civility
           that
           I
           writ
           them
           .
           I
           have
           of
           late
           been
           somewhat
           used
           to
           writing
           ,
           but
           I
           am
           yet
           to
           learn
           the
           Art
           and
           terms
           of
           Railing
           ,
           and
           I
           hope
           I
           shall
           not
           find
           that
           any
           such
           Legacies
           are
           bequeath'd
           to
           you
           by
           any
           of
           your
           Order
           .
           
             I
             am
          
        
         
           
             Gentlemen
             ,
          
           
             Your
             humble
             Servant
             ,
             
               Edw.
               Stillingfleet
            
             .
          
           
             London
             ,
             
               Nov.
               14.
               1674.
               
            
          
        
      
       
         
         
         
           THE
           CONTENTS
           .
        
         
           
             CHAP.
             I.
             
          
           
             OF
             Mr.
             
             Cressy's
             Apologie
             for
             the
             sharpness
             of
             his
             Style
             .
             pag.
             1.
             
          
           
             CHAP.
             II.
             
          
           
             Of
             the
             Charge
             of
             Fanaticism
             and
             
               Mystical
               Divinity
               .
               p.
            
             19.
             
          
           
             CHAP.
             III
          
           
             Of
             the
             
               Monastick
               Orders
            
             ,
             in
             the
             
               Roman
               Church
            
             ,
             and
             particularly
             of
             the
             Benedictin
             .
             136.
             
          
           
             
             CHAP.
             IV.
             
          
           
             Of
             the
             Conversion
             of
             England
             ,
             and
             the
             difference
             between
             the
             Brittish
             and
             Saxon
             Christians
             .
             p.
             257.
             
          
           
             CHAP.
             V.
             
          
           
             Of
             the
             Poenal
             Laws
             against
             Papists
             .
             p.
             327.
             
          
        
      
       
         
         
         
         
           To
           my
           L
           D.
           C.
           
        
         
           
             My
             Lord
             ,
          
        
         
           SInce
           
             Your
             Lordships
          
           going
           from
           London
           ,
           Mr.
           
           Cressy's
           
             Epistle
             Apologetical
             to
             a
          
           Person
           of
           Honour
           
             touching
             his
             Vindication
             of
             D
             
             r.
          
           Stillingfleet
           
             came
             to
             my
             hands
          
           ;
           and
           bears
           
           date
           ,
           
             from
             his
             Cell
             ,
             March
             21.
             
             A.
             D.
          
           1674.
           
             being
             the
             Anniversary
             day
             of
          
           S.
           Benedict
           .
           And
           he
           is
           not
           only
           thus
           punctual
           in
           the
           date
           of
           his
           Epistle
           ,
           but
           he
           begins
           it
           with
           a
           very
           particular
           account
           ,
           in
           what
           manner
           the
           Person
           of
           
           Honour's
           Book
           was
           sent
           to
           him
           ;
           viz.
           
             by
             the
             Letter-Post
             ,
             but
             partly
             to
             abate
             charges
             and
             likewise
             to
             disguise
             the
             shape
             of
             a
             Book
             ,
             it
             was
             folded
             up
             in
             loose
             sheets
             with
             all
             the
             Margins
             close
             pared
             to
             the
             very
             quick
             .
          
           After
           I
           had
           observed
           so
           much
           niceness
           in
           these
           ,
           not
           very
           material
           circumstances
           ,
           I
           could
           hardly
           expect
           that
           the
           least
           line
           of
           the
           Book
           should
           escape
           without
           numbering
           the
           words
           ,
           syllables
           ,
           and
           letters
           in
           it
           ,
           and
           giving
           every
           one
           a
           distinct
           and
           punctual
           confutation
           .
           But
           I
           soon
           found
           several
           considerable
           parts
           gently
           passed
           over
           ,
           
           and
           indeed
           by
           the
           very
           bulk
           of
           his
           Book
           ,
           I
           presently
           perceived
           ,
           that
           he
           was
           more
           curious
           to
           give
           the
           World
           an
           account
           ,
           how
           the
           other
           came
           to
           him
           ,
           than
           careful
           to
           answer
           it
           .
           For
           if
           he
           had
           treated
           every
           thing
           that
           was
           of
           like
           moment
           with
           equal
           exactness
           ,
           it
           might
           very
           well
           have
           passed
           for
           the
           
             Second
             Tome
          
           of
           his
           
             Ecclesiastical
             History
          
           .
           And
           in
           truth
           ,
           the
           matter
           of
           some
           part
           of
           it
           ,
           is
           not
           much
           unlike
           ,
           for
           he
           tells
           so
           long
           a
           story
           in
           the
           middle
           of
           it
           
             of
             the
             Kindness
             of
             some
             and
             the
             unkindness
             of
             others
             in
          
           England
           
             to
             him
             ,
             and
             of
             the
             Books
             he
             had
             written
             ,
          
           that
           it
           looked
           very
           like
           a
           Legend
           of
           himself
           ;
           only
           I
           do
           not
           find
           any
           Miracles
           he
           had
           done
           in
           any
           of
           them
           .
        
         
           Before
           he
           comes
           to
           his
           Apologie
           for
           himself
           ,
           he
           takes
           great
           care
           to
           
           make
           me
           understand
           the
           mighty
           obligation
           laid
           upon
           me
           ,
           by
           that
           Person
           of
           Honour
           ,
           who
           was
           pleased
           with
           so
           much
           Kindness
           to
           undertake
           my
           Vindication
           from
           the
           impetuous
           assaults
           of
           an
           enraged
           Adversary
           .
           Which
           I
           was
           so
           justly
           sensible
           of
           before
           ,
           that
           Mr.
           Cressy
           might
           have
           spared
           his
           pains
           ;
           for
           surely
           it
           was
           no
           small
           Favour
           to
           be
           delivered
           from
           the
           paws
           of
           so
           fierce
           a
           Creature
           ,
           as
           he
           appeared
           to
           be
           in
           his
           former
           Book
           ;
           but
           to
           have
           it
           done
           in
           so
           obliging
           a
           manner
           ,
           by
           a
           Person
           of
           so
           great
           Honour
           and
           Abilities
           ,
           was
           as
           much
           beyond
           my
           presumption
           to
           hope
           for
           ,
           as
           it
           is
           now
           above
           my
           Power
           to
           requite
           .
           I
           with
           I
           were
           a
           Person
           of
           that
           Credit
           and
           Interest
           to
           be
           able
           to
           express
           my
           Gratitude
           in
           that
           very
           way
           Mr.
           Cressy
           directs
           me
           to
           ;
           for
           of
           all
           things
           I
           desire
           to
           avoid
           
             the
             odious
             
             character
             and
             brand
             of
             Ingratitude
             .
          
           But
           since
           I
           make
           so
           small
           a
           Figure
           in
           publick
           affairs
           ,
           the
           utmost
           I
           can
           do
           ,
           is
           to
           save
           that
           
             Honourable
             Person
          
           the
           farther
           trouble
           of
           making
           Animadversions
           on
           this
           
             Epistle
             Apologetical
          
           .
           Which
           is
           written
           with
           that
           shew
           of
           humility
           and
           respect
           ,
           that
           those
           who
           look
           only
           on
           the
           appearance
           ,
           would
           imagine
           him
           strangely
           come
           off
           from
           the
           rage
           and
           fury
           he
           was
           in
           ,
           when
           he
           writ
           his
           former
           Book
           ;
           but
           if
           we
           observe
           more
           carefully
           his
           sly
           reflections
           and
           crafty
           insinuations
           ,
           we
           shall
           find
           that
           he
           hath
           only
           learnt
           to
           dissemble
           his
           passion
           ,
           and
           to
           do
           the
           same
           mischief
           with
           a
           fawning
           Countenance
           .
        
         
           The
           first
           part
           of
           his
           Epistle
           is
           wholly
           spent
           in
           Vindication
           of
           himself
           as
           to
           the
           
             sharpness
             of
             Style
          
           and
           
           bitter
           Invectives
           he
           had
           used
           against
           me
           ,
           which
           I
           shall
           briefly
           consider
           before
           I
           come
           to
           the
           more
           material
           parts
           of
           his
           Book
           .
        
      
    
     
       
         
         
           CHAP.
           I.
           
        
         
           Of
           Mr.
           Cressy's
           Apologie
           for
           the
           sharpness
           of
           his
           Style
           .
        
         
           §
           .
           1.
           
           MR
           .
           Cressy
           in
           his
           Preface
           
           to
           
             Sancta
             Sophia
          
           finding
           it
           necessary
           to
           put
           some
           shew
           of
           difference
           between
           the
           pretences
           to
           extraordinary
           illuminations
           in
           
             F.
             Bakers
          
           way
           ,
           and
           those
           of
           the
           
             Fanatick
             Sectaries
          
           among
           us
           ,
           hath
           unhappily
           pitched
           upon
           this
           for
           one
           of
           them
           ;
           
             That
             the
             lights
             here
             desired
             and
             prayed
             for
             ,
             are
             such
             as
             do
             expell
             all
             Images
             of
             Creatures
             ,
             and
             do
             calm
             all
             manner
             of
             
             passions
             ,
             to
             the
             end
             that
             the
             soul
             being
             in
             a
             vacuity
             ,
             may
             be
             more
             capable
             of
             receiving
             and
             entertaining
             God
             in
             the
             pure
             fund
             of
             the
             Spirit
             .
          
           Could
           any
           one
           after
           these
           words
           ,
           have
           expected
           to
           have
           found
           this
           recommender
           of
           
             Mystical
             Divinity
          
           ,
           foaming
           and
           raging
           with
           the
           violence
           of
           passion
           ,
           and
           so
           tormented
           with
           the
           creatures
           of
           his
           own
           imagination
           ;
           that
           he
           could
           not
           forbear
           expressing
           it
           to
           that
           degree
           in
           his
           Book
           ,
           as
           deserved
           rather
           the
           pitty
           ,
           than
           the
           answer
           of
           his
           Adversary
           ?
           This
           the
           Person
           of
           Honour
           took
           just
           notice
           of
           ,
           in
           the
           beginning
           of
           his
           
             excellent
             Discourse
          
           ,
           
           
             and
             wondered
             what
             insupportable
             provocation
             was
             given
             to
             him
             ,
             that
             he
             could
             not
             restrain
             so
             free
             a
             vent
             of
             his
             unmanly
             passions
             :
             but
             upon
             an
             impartial
             view
             of
             the
             places
             in
             my
             Book
             at
             which
             Mr.
             Cressy
             was
             so
             highly
             offended
             ,
             he
             did
             at
             first
             rather
             think
             he
             was
             not
             the
             Author
             of
             the
             Book
             he
             answers
             ,
             
             than
             that
             he
             should
             be
             guilty
             of
             so
             much
             bitterness
             and
             unreasonable
             passion
             :
             but
             when
             the
             reasons
             were
             so
             many
             to
             convince
             him
             ,
             that
             he
             was
             the
             Author
             ,
             he
             had
             rather
             still
             lay
             the
             fault
             of
             his
             manner
             of
             writing
             upon
             the
             commands
             of
             his
             Superiours
             ,
             than
             his
             own
             temper
             and
             inclination
             .
          
           Upon
           this
           Mr.
           Cressy
           makes
           many
           Apologies
           
             for
             
             the
             sharpness
             of
             his
             style
             against
             me
          
           ;
           
           and
           spins
           out
           a
           great
           part
           of
           his
           Epistle
           on
           this
           subject
           ;
           which
           he
           needed
           not
           to
           have
           done
           ,
           with
           any
           regard
           to
           me
           ,
           as
           though
           I
           were
           concerned
           at
           it
           ;
           for
           I
           assure
           him
           ,
           if
           I
           would
           wish
           an
           Adversary
           to
           write
           so
           ,
           as
           to
           do
           the
           least
           prejudice
           to
           me
           ,
           and
           the
           greatest
           to
           himself
           and
           his
           Cause
           ,
           I
           would
           wish
           him
           to
           write
           just
           after
           that
           Copy
           ;
           and
           I
           cannot
           easily
           think
           of
           a
           provocation
           great
           enough
           to
           make
           me
           follow
           his
           example
           .
           But
           he
           pleads
           for
           himself
           ,
           
             that
             Charity
             it self
             sometimes
             requires
             sharpness
             of
             style
             and
             even
             bitter
          
           (
           that
           is
           ,
           uncharitable
           )
           Invectives
           .
           I
           suppose
           he
           means
           such
           a
           sort
           of
           
             Catholick
             Charity
          
           ,
           
           as
           first
           damns
           us
           ,
           and
           then
           brings
           
             railing
             accusations
          
           against
           us
           :
           and
           I
           do
           not
           question
           ,
           but
           he
           that
           pleads
           for
           
             bitter
             Invectives
          
           out
           of
           meer
           Charity
           ,
           could
           make
           as
           fine
           an
           harangue
           to
           shew
           not
           only
           the
           admirable
           Charity
           ,
           but
           even
           the
           Mercy
           of
           Fire
           and
           ●aggot
           :
           and
           he
           knows
           the
           charitable
           method
           of
           the
           Inquisition
           is
           ,
           first
           to
           put
           on
           the
           Sanbenits
           ,
           representing
           the
           Persons
           with
           Pictures
           of
           Devils
           upon
           them
           ,
           and
           then
           to
           carry
           them
           to
           execution
           .
           I
           remember
           I
           have
           read
           that
           Machiavils
           Son
           being
           summoned
           to
           appear
           before
           the
           Court
           of
           Inquisition
           ,
           to
           answer
           to
           some
           things
           laid
           to
           his
           Charge
           ;
           the
           
           grave
           Inquisitors
           asked
           him
           ,
           
             Whether
             he
             believed
             as
             the
             Church
             believed
          
           ;
           he
           answered
           
             yes
             ,
             and
             a
             great
             deal
             more
          
           ;
           at
           which
           they
           were
           not
           a
           little
           pleased
           ,
           hoping
           to
           get
           from
           his
           own
           words
           enough
           to
           condemn
           him
           ;
           and
           asking
           him
           ,
           
             What
             that
             was
             which
             he
             believed
             more
             than
             the
             Church
             believed
             ,
          
           he
           gravely
           told
           them
           ,
           it
           was
           ,
           
             That
             their
             Worships
             Informers
             were
             a
             pack
             of
             Knaves
             .
          
           So
           indeed
           I
           should
           think
           that
           I
           believed
           
             more
             than
             their
             Church
             believed
          
           ,
           should
           I
           believe
           that
           they
           damn
           us
           out
           of
           meer
           charity
           ,
           and
           write
           bitter
           Invectives
           for
           a
           demonstration
           of
           their
           Kindness
           .
           Alas
           !
           how
           hath
           the
           World
           been
           mistaken
           in
           them
           !
           Their
           cruelty
           ,
           is
           meer
           pitty
           ;
           their
           Invectives
           ,
           Compassion
           ;
           and
           their
           Railing
           ,
           Charity
           .
        
         
           §
           .
           2.
           
           But
           Mr.
           Cressy
           wants
           not
           great
           examples
           for
           this
           ;
           for
           he
           brings
           in
           no
           meaner
           than
           of
           Moses
           
             and
             the
             Prophets
          
           ,
           
           St.
           John
           Baptist
           ,
           
             Christ
             and
             his
             Apostles
             ,
             and
             several
             Fathers
             of
             the
             Church
             for
             it
             .
          
           It
           seems
           then
           ,
           the
           practice
           of
           railing
           hath
           Antiquity
           ,
           Universality
           ,
           and
           Consent
           for
           it
           ;
           which
           is
           much
           more
           than
           they
           can
           shew
           for
           many
           other
           of
           their
           practices
           ;
           and
           which
           is
           the
           greatest
           wonder
           of
           all
           ,
           they
           have
           Scripture
           too
           :
           and
           that
           ,
           not
           one
           single
           
           passage
           ,
           like
           
             Hoe
             est
             corpus
             meum
          
           ;
           but
           Moses
           and
           
             the
             Prophets
             ,
             Christ
             and
             his
             Apostles
             ,
          
           nay
           ,
           S.
           
             Iohn
             Baptist
          
           too
           ,
           do
           all
           
             bear
             witness
          
           to
           it
           .
           Any
           one
           would
           think
           ,
           if
           Mr.
           Cressy
           say
           true
           ,
           the
           Bible
           were
           the
           railingest
           Book
           in
           the
           World.
           What
           not
           
             Moses
             the
             meekest
             man
             upon
             earth
          
           forbear
           such
           
             bitter
             Invectives
          
           ?
           not
           our
           
             Blessed
             Saviour
          
           ,
           who
           
             when
             he
             was
             reviled
             ,
             reviled
             not
             again
             ,
             when
             he
             suffered
             he
             threatned
             not
             ,
          
           
           
             but
             committed
             himself
             to
             him
             that
             judgeth
             righteously
             !
          
           not
           he
           ,
           who
           hath
           threatned
           Hell-fire
           to
           him
           that
           uses
           contumelious
           expressions
           against
           his
           Brother
           !
           such
           as
           Zani
           ,
           
           or
           Scarron
           ,
           or
           the
           like
           .
           Not
           he
           ,
           
           who
           bids
           his
           Disciples
           
             learn
             meekness
             from
             him
          
           ,
           and
           was
           the
           most
           incomparable
           pattern
           of
           it
           ,
           that
           ever
           appeared
           in
           humane
           nature
           !
           Not
           his
           
             holy
             Apostles
          
           !
           who
           charge
           all
           Christians
           
             to
             put
             away
             all
             bitterness
             and
             wrath
             ,
          
           
           
             and
             anger
             ,
             and
             clamour
             ,
             and
             evil
             speaking
             !
          
           And
           would
           they
           indeed
           ,
           do
           that
           themselves
           ,
           which
           they
           so
           severely
           forbid
           in
           others
           ?
           Where
           is
           Mr.
           
           Cressy's
           Charity
           for
           them
           the
           mean
           while
           ?
           While
           he
           produces
           these
           examples
           to
           justifie
           his
           own
           bitterness
           ,
           he
           makes
           the
           most
           bitter
           Invective
           not
           only
           against
           them
           ,
           but
           even
           Christianity
           it self
           .
           But
           what
           will
           not
           men
           do
           ,
           or
           say
           ,
           to
           justifie
           their
           violent
           passions
           ?
           If
           he
           
           had
           stabbed
           me
           ,
           he
           might
           as
           well
           have
           made
           Phinehas
           his
           precedent
           ;
           and
           if
           he
           had
           cursed
           me
           ,
           have
           quoted
           some
           passages
           in
           the
           Fsalms
           for
           it
           .
           If
           Moses
           was
           so
           angry
           that
           he
           brake
           the
           
             Tables
             of
             the
             Law
          
           ;
           
           doth
           Mr.
           Cressy
           think
           ,
           it
           was
           at
           any
           that
           spake
           against
           the
           Idolatry
           of
           
             the
             Golden
             Calf
          
           ?
           no
           ;
           it
           was
           at
           those
           who
           committed
           it
           :
           and
           it
           is
           probable
           he
           might
           have
           been
           so
           ,
           at
           those
           who
           would
           have
           struck
           the
           
             second
             Commandment
          
           out
           of
           those
           Tables
           ,
           or
           eluded
           the
           force
           of
           it
           by
           vain
           and
           idle
           distinctions
           .
           The
           great
           anger
           of
           the
           Prophets
           was
           against
           those
           who
           drew
           the
           people
           to
           Idolatry
           :
           and
           Mr.
           Cressy
           is
           so
           pertinent
           in
           his
           proofs
           as
           to
           bring
           this
           to
           justifie
           his
           rage
           against
           me
           ,
           
             for
             writing
             against
             the
             Idolatry
             of
             the
             Roman
             Church
             :
          
           
           for
           so
           much
           he
           expresses
           in
           several
           places
           .
           
             Our
             Saviour
          
           and
           S.
           
             Iohn
             Baptist
          
           do
           express
           great
           zeal
           against
           the
           Scribes
           and
           Pharisees
           :
           but
           let
           Mr.
           Cressy
           consider
           ,
           they
           were
           a
           sort
           of
           sowre
           ,
           ill-natured
           hypocrites
           ,
           that
           would
           allow
           none
           a
           good
           word
           ,
           nor
           so
           much
           as
           hopes
           of
           salvation
           that
           were
           not
           of
           their
           way
           ;
           that
           were
           full
           of
           malice
           ,
           and
           envy
           ,
           and
           all
           evil
           passions
           ,
           and
           at
           the
           same
           time
           pretended
           highly
           to
           mortification
           and
           more
           devotion
           than
           others
           .
           I
           find
           nothing
           like
           Invectives
           in
           all
           the
           writings
           of
           the
           
             holy
             Apostles
          
           ;
           unless
           
           it
           were
           against
           the
           opposers
           ,
           or
           corrupters
           of
           Christianity
           ;
           and
           when
           Mr.
           Cressy
           proves
           me
           to
           be
           guilty
           of
           either
           of
           those
           ,
           I
           will
           lay
           my self
           open
           to
           the
           darts
           of
           the
           most
           Venomous
           Tongue
           among
           them
           .
           But
           instead
           of
           that
           I
           know
           no
           other
           cause
           in
           any
           Books
           I
           have
           written
           ,
           that
           should
           expose
           me
           to
           the
           rage
           of
           these
           men
           ,
           beside
           the
           zeal
           I
           have
           therein
           discover'd
           for
           the
           honour
           and
           purity
           of
           the
           Christian
           Religion
           ,
           against
           the
           fopperies
           and
           corruptions
           of
           the
           
             Roman
             Church
          
           .
           And
           for
           such
           a
           Cause
           as
           this
           ,
           I
           am
           prepared
           to
           suffer
           ,
           whatever
           their
           fury
           and
           malice
           can
           raise
           up
           against
           me
           .
           This
           ,
           this
           is
           the
           Cause
           ,
           which
           I
           hope
           I
           should
           not
           be
           ashamed
           nor
           afraid
           to
           own
           and
           defend
           ,
           although
           Mr.
           
           Cressy's
           Power
           were
           as
           great
           as
           his
           Charity
           .
           The
           Church
           of
           England
           I
           do
           from
           my
           heart
           honour
           and
           esteem
           ,
           (
           notwithstanding
           all
           the
           base
           suggestions
           of
           Mr.
           Cressy
           to
           the
           contrary
           ,
           even
           in
           this
           
             Epistle
             Apologetical
          
           )
           but
           I
           do
           therefore
           so
           much
           esteem
           it
           ,
           because
           in
           it
           the
           Christian
           Religion
           is
           preserved
           free
           from
           the
           frantick
           heats
           of
           Enthusiasm
           and
           the
           dotages
           of
           Superstition
           .
           If
           they
           will
           undertake
           to
           convince
           me
           ,
           that
           the
           things
           I
           condemn
           in
           the
           Church
           of
           Rome
           ,
           were
           any
           parts
           of
           the
           Christian
           Religion
           delivered
           by
           Christ
           or
           his
           Apostles
           ,
           I
           shall
           diligently
           weigh
           and
           
           consider
           what
           ever
           they
           have
           to
           say
           ;
           but
           if
           they
           only
           give
           hard
           words
           ,
           and
           betray
           impotent
           passions
           ;
           if
           they
           shuffle
           and
           shew
           tricks
           instead
           of
           reasoning
           ;
           if
           all
           their
           charity
           towards
           me
           lyes
           only
           in
           
             bitter
             invectives
          
           ,
           they
           will
           do
           but
           little
           good
           upon
           me
           ,
           and
           I
           think
           not
           much
           to
           their
           own
           Cause
           .
        
         
           §
           .
           3.
           
           
             But
             I
             am
             mistaken
             all
             this
             while
             ,
             Mr.
          
           Cressy
           
             doth
             not
             write
             this
          
           Apology
           
             to
             give
             me
             satisfaction
          
           ,
           
           
             but
             the
          
           Person
           of
           Honour
           ,
           
             and
             the
          
           genuine
           Learned
           Protestant
           Clergy
           of
           the
           English
           Church
           ;
           and
           if
           these
           ,
           
             he
             saith
          
           ,
           after
           impartial
           considering
           the
           motives
           and
           grounds
           of
           his
           invectives
           shall
           determine
           ,
           that
           in
           his
           late
           ,
           to
           him
           
             (
             alas
             !
          
           )
           unusual
           manner
           of
           treating
           with
           me
           he
           hath
           offended
           against
           Christian
           Charity
           ,
           or
           purposely
           intended
           to
           fix
           any
           dishonourable
           brand
           on
           the
           English
           Protestant
           Church
           or
           Discipline
           of
           it
           established
           by
           Law
           ,
           he
           will
           be
           ready
           without
           any
           reply
           to
           suffer
           whatsoever
           censure
           or
           punishment
           they
           shall
           think
           fit
           to
           inflict
           upon
           him
           .
           
           What!
           no
           offence
           against
           Christian
           Charity
           
             to
             charge
             me
          
           with
           deriding
           and
           blaspheming
           the
           Saints
           in
           glory
           ;
           with
           having
           a
           hatred
           horribly
           poysonous
           against
           the
           Catholick
           Church
           militant
           ;
           and
           that
           will
           not
           spare
           the
           Church
           Triumphant
           :
           
           
           
             no
             offence
             at
             all
             ,
             to
             call
             me
          
           Theological
           Scarron
           ,
           
             and
             to
             say
          
           ,
           that
           I
           act
           the
           Theological
           Zani
           ;
           
           that
           all
           my
           Book
           except
           twenty
           or
           thirty
           pages
           consists
           of
           Scurrilous
           Buffoonries
           ,
           petulant
           revilings
           of
           Gods
           Saints
           ;
           
             and
             in
             effect
             by
             his
          
           Epigram
           
             out
             of
          
           Martial
           
             to
             charge
             me
             with
             downright
             Atheism
          
           ;
           
           
             and
             twice
             in
             the
             same
             passage
             with
          
           impiously
           and
           profanely
           employed
           wit
           :
           
             none
             at
             all
             ,
             to
             say
             ,
          
           That
           I
           had
           a
           heart
           brimful
           of
           the
           Gall
           of
           bitterness
           ,
           
           that
           I
           writ
           with
           Ink
           full
           of
           Gall
           and
           poyson
           ;
           that
           I
           gave
           free
           scope
           to
           all
           unchristian
           and
           even
           inhumane
           passions
           !
           That
           my
           Book
           wholly
           composed
           of
           malignant
           passions
           and
           new-invented
           Calumnies
           against
           Gods
           Church
           ,
           
           was
           only
           the
           private
           design
           of
           a
           malicious
           brain
           on
           purpose
           to
           feed
           the
           exulcerated
           minds
           of
           a
           malevolent
           party
           among
           us
           :
           
           that
           ,
           all
           the
           weapons
           I
           make
           use
           of
           ,
           pierce
           into
           the
           very
           bowels
           of
           the
           persons
           ,
           fortunes
           and
           condition
           of
           English
           Catholicks
           ,
           whose
           destruction
           I
           seem
           to
           design
           .
           
             What!
             none
             at
             all
             ,
             to
             charge
             me
             so
             often
          
           with
           prevaricating
           with
           the
           Church
           of
           England
           ,
           and
           designing
           to
           destroy
           her
           ,
           under
           a
           pretence
           of
           defending
           her
           !
           
             These
             are
             some
             of
             the
          
           flowers
           
             of
             Mr.
          
           Cressy
           '
           s
           Charity
           
             towards
             me
             ,
             which
             I
             have
             picked
             out
             of
             some
             few
             pages
             of
             his
          
           Book
           ;
           
             and
             he
             hath
             taken
             abundant
             
             care
             to
             prevent
             any
             unlikeness
             in
             the
             parts
             of
             it
             .
             And
             doth
             Mr.
          
           Cressy
           
             in
             good
             earnest
             think
             ,
             it
             is
             no
             breach
             of
          
           Christian
           Charity
           
             to
             charge
             me
             upon
             such
             pittiful
             grounds
             ,
             with
             no
             less
             than
             carrying
             on
             blasphemous
             ,
             Atheistical
             ,
             treacherous
             and
             cruel
             designs
             ?
             But
             if
             this
             be
             his
          
           Christian
           charity
           ,
           
             what
             would
             the
             effects
             of
             his
          
           malice
           
             be
             ?
             Let
             now
             any
             indifferent
             person
             judge
             ,
             whether
             the
          
           Person
           of
           Honour
           
             had
             not
             reason
             to
             say
          
           ,
           That
           he
           never
           observed
           so
           many
           personal
           reflections
           and
           invectives
           ,
           
           fuller
           of
           causless
           passions
           ,
           and
           of
           bitterness
           and
           virulence
           in
           so
           little
           room
           in
           any
           Book
           .
        
         
           But
           whatever
           the
           Person
           of
           Honour
           thinks
           ,
           Mr.
           Cressy
           makes
           his
           appeal
           to
           the
           
             genuine
             Learned
             Protestant
          
           English
           Clergy
           .
           If
           he
           had
           been
           a
           Clergy-man
           who
           had
           done
           me
           that
           great
           kindness
           ,
           then
           Mr.
           Cressy
           would
           have
           appealed
           to
           Persons
           of
           Honour
           ;
           and
           surely
           such
           are
           the
           most
           competent
           Judges
           in
           cases
           of
           affronts
           and
           injuries
           :
           but
           herein
           lyes
           Mr.
           
           Cressy's
           art
           which
           runs
           throughout
           his
           Epistle
           ,
           that
           he
           would
           fain
           separate
           me
           from
           the
           Church
           of
           England
           ,
           and
           make
           
             my
             cause
          
           distinct
           from
           hers
           :
           I
           do
           not
           wonder
           ,
           that
           they
           would
           part
           me
           from
           my
           company
           ,
           and
           deprive
           me
           of
           my
           shelter
           ,
           when
           they
           have
           such
           a
           mind
           to
           run
           me
           
           down
           .
           But
           these
           arts
           are
           easily
           understood
           :
           and
           the
           design
           is
           too
           fine
           to
           hold
           ,
           and
           too
           apparent
           not
           to
           be
           seen
           through
           .
           Mr.
           Cressy
           knows
           very
           well
           ,
           the
           Use
           that
           was
           made
           at
           Athens
           of
           the
           Fable
           of
           the
           Dogs
           and
           the
           Sheep
           ;
           and
           what
           good
           words
           and
           fair
           promises
           the
           Wolf
           made
           to
           the
           Sheep
           ;
           if
           they
           would
           but
           consent
           ,
           that
           the
           Dogs
           might
           be
           given
           up
           to
           be
           destroyed
           .
           And
           no
           doubt
           the
           crafty
           Wolf
           would
           have
           made
           a
           very
           fine
           speech
           to
           the
           Sheep
           ,
           to
           have
           perswaded
           them
           ,
           that
           he
           had
           no
           manner
           of
           
             ill
             will
             to
             them
          
           ;
           for
           he
           had
           known
           them
           long
           and
           loved
           them
           well
           ,
           and
           alwayes
           looked
           upon
           them
           as
           a
           company
           of
           very
           innocent
           and
           harmless
           creatures
           ;
           but
           for
           those
           Dogs
           that
           were
           set
           to
           watch
           them
           ,
           he
           knew
           how
           different
           their
           principles
           were
           ,
           and
           how
           destructive
           to
           them
           ,
           if
           occasion
           served
           ;
           and
           for
           all
           that
           he
           knew
           ,
           these
           Dogs
           might
           have
           Covenanted
           together
           to
           worry
           them
           ,
           upon
           a
           fair
           opportunity
           ;
           and
           therefore
           for
           his
           part
           ,
           he
           could
           not
           but
           wonder
           at
           their
           patience
           ,
           that
           some
           of
           the
           stoutest
           Rams
           among
           them
           ,
           did
           not
           set
           upon
           those
           pestilent
           Currs
           ;
           or
           at
           least
           ,
           he
           hoped
           ,
           they
           would
           not
           be
           so
           regardless
           of
           their
           own
           safety
           ,
           as
           not
           to
           suffer
           some
           well-wishers
           to
           the
           flock
           ,
           to
           take
           them
           quietly
           and
           destroy
           them
           .
           For
           alas
           !
           at
           the
           best
           ,
           they
           do
           but
           
           make
           a
           noise
           ,
           and
           disturb
           the
           repose
           of
           the
           Sheep
           ;
           and
           if
           they
           were
           gone
           ,
           there
           would
           be
           nothing
           but
           unity
           and
           love
           left
           .
           I
           need
           make
           no
           application
           of
           this
           to
           Mr.
           Cressy
           ;
           and
           I
           am
           far
           from
           the
           vanity
           of
           supposing
           this
           capable
           of
           being
           applyed
           to
           my
           case
           ,
           any
           farther
           than
           as
           I
           am
           one
           of
           those
           ,
           who
           are
           at
           present
           engaged
           in
           the
           Defence
           of
           our
           Church
           against
           that
           of
           Rome
           .
           It
           is
           the
           happiness
           ,
           and
           honour
           of
           our
           Church
           of
           England
           ,
           that
           it
           hath
           in
           it
           at
           this
           day
           such
           store
           of
           persons
           both
           able
           and
           willing
           to
           defend
           her
           Cause
           (
           as
           ,
           it
           may
           be
           ,
           no
           Church
           in
           the
           World
           hath
           ever
           had
           together
           more
           persons
           of
           excellent
           abilities
           ,
           great
           Learning
           ,
           and
           unaffected
           
             Piety
             ;
          
           )
           and
           I
           look
           on
           my self
           as
           one
           of
           the
           meanest
           of
           them
           :
           but
           it
           hath
           been
           my
           lot
           to
           be
           engaged
           more
           early
           and
           more
           frequently
           in
           this
           Cause
           than
           others
           ;
           which
           hath
           drawn
           so
           great
           a
           hatred
           of
           my
           Adversaries
           upon
           me
           ;
           but
           I
           thank
           God
           ,
           I
           have
           a
           good
           Cause
           and
           the
           testimony
           of
           a
           good
           Conscience
           in
           the
           management
           of
           it
           ,
           and
           so
           long
           I
           neither
           fear
           the
           waspishness
           of
           some
           ,
           nor
           the
           rage
           of
           others
           .
        
         
           §
           .
           4.
           
           But
           this
           is
           their
           present
           design
           to
           represent
           me
           as
           one
           of
           different
           principles
           from
           the
           Church
           of
           England
           ,
           and
           not
           only
           
           different
           ,
           but
           such
           as
           if
           well
           understood
           ,
           are
           destructive
           to
           it
           ,
           and
           therefore
           they
           very
           gravely
           advise
           our
           
             Reverend
             Bishops
          
           to
           have
           a
           care
           of
           me
           ,
           if
           they
           hope
           to
           preserve
           the
           Church
           of
           England
           .
           And
           can
           we
           think
           it
           is
           any
           thing
           else
           but
           meer
           kindness
           and
           good
           will
           to
           our
           Church
           ,
           that
           makes
           them
           so
           solicitous
           for
           its
           welfare
           ?
           
             It
             is
             a
             sad
             thing
          
           ,
           
           saith
           Mr.
           
             Cressy
             ,
             that
             not
             one
             Protestant
             will
             open
             his
             eyes
             and
             give
             warning
             of
             the
             dangerous
             proceedings
             of
             their
             Champion
             ?
          
           Nay
           ,
           it
           is
           no
           doubt
           ,
           a
           very
           sad
           thing
           to
           them
           to
           see
           that
           we
           do
           not
           fall
           out
           among
           our selves
           ?
           I
           am
           sure
           it
           is
           no
           fault
           of
           theirs
           that
           we
           do
           not
           :
           for
           they
           make
           use
           of
           the
           most
           invidious
           and
           reproachful
           terms
           together
           concerning
           me
           ,
           that
           if
           they
           cannot
           fasten
           on
           one
           passion
           they
           may
           upon
           another
           :
           but
           these
           poor
           designs
           have
           hitherto
           had
           but
           little
           success
           ,
           and
           I
           hope
           will
           never
           meet
           with
           greater
           .
           And
           yet
           if
           nothing
           else
           will
           do
           ,
           
           Mr.
           Cressy
           saith
           ,
           
             that
             it
             is
             a
             ●hame
             ,
             that
             hitherto
             not
             one
             true
             Prelatical
             Protestant
             has
             appeared
             as
             a
             Defender
             of
             the
          
           English
           
             Church
             and
             State
             against
             me
             ;
             but
             on
             the
             contrary
             even
             some
          
           English
           
             Prelates
             themselves
             have
             congratulated
             and
             boasted
             of
             my
             supposed
             successful
             endeavours
             against
             the
             Catholick
             Church
             ,
             though
             ruinous
             only
             to
             themselves
             .
          
           Alas
           ,
           
           good
           man
           !
           his
           heart
           is
           even
           broke
           for
           grief
           ,
           that
           our
           Bishops
           take
           no
           more
           care
           to
           preserve
           the
           Church
           of
           England
           .
           The
           Church
           he
           hath
           alwayes
           so
           entirely
           loved
           ,
           and
           ventured
           as
           much
           for
           her
           as
           any
           body
           ,
           while
           she
           was
           in
           prosperity
           ,
           and
           there
           was
           no
           danger
           ;
           and
           only
           forsook
           her
           ,
           when
           she
           was
           not
           able
           to
           reward
           his
           Love.
           The
           truth
           was
           ,
           he
           gave
           her
           for
           gone
           at
           that
           time
           ;
           and
           then
           it
           was
           
             the
             late
             Church
             of
             England
          
           with
           him
           ;
           and
           no
           wonder
           when
           he
           thought
           her
           dead
           ,
           that
           he
           made
           Court
           to
           a
           richer
           Mistress
           ;
           but
           it
           was
           but
           a
           swooning
           fit
           ,
           she
           is
           come
           to
           her self
           again
           ,
           and
           I
           hope
           like
           to
           hold
           out
           much
           longer
           than
           that
           which
           he
           hath
           chosen
           .
           And
           although
           Mr.
           
           Cressy's
           hands
           be
           now
           tyed
           ,
           and
           he
           hath
           entred
           into
           new
           Vows
           ;
           yet
           he
           cannot
           ,
           for
           his
           heart
           ,
           forget
           the
           kindness
           he
           had
           to
           her
           in
           her
           flourishing
           condition
           ,
           because
           she
           was
           then
           very
           kind
           to
           him
           ;
           he
           remembers
           the
           marks
           of
           her
           favour
           ,
           and
           the
           rich
           presents
           she
           made
           him
           ;
           and
           therefore
           something
           of
           the
           old
           Love
           revives
           in
           him
           towards
           her
           ,
           at
           least
           so
           far
           that
           he
           cannot
           endure
           to
           see
           her
           ill
           used
           ;
           when
           her
           Guardians
           neglect
           her
           ,
           and
           her
           Sons
           prevaricate
           with
           her
           .
           If
           Mr.
           
           Cressy's
           faith
           had
           been
           as
           great
           as
           his
           Charity
           ,
           to
           have
           made
           him
           believe
           that
           she
           would
           ever
           have
           come
           
           to
           her self
           again
           ,
           I
           cannot
           think
           he
           would
           have
           forsaken
           her
           so
           unhandsomely
           ;
           and
           left
           her
           in
           a
           dying
           Condition
           :
           but
           who
           could
           ever
           have
           thought
           that
           things
           would
           have
           come
           about
           so
           strangely
           ?
           But
           what
           if
           all
           this
           present
           shew
           of
           kindness
           prove
           meer
           collusion
           and
           prevarication
           in
           him
           ?
           What
           if
           it
           be
           only
           to
           divide
           her
           Friends
           ,
           and
           thereby
           the
           more
           easily
           to
           expose
           her
           to
           the
           malice
           of
           her
           enemies
           ?
           For
           as
           long
           as
           the
           Church
           of
           England
           stands
           ,
           she
           upbraids
           him
           ,
           in
           his
           own
           words
           ,
           
             with
             malignant
             ingratitude
          
           :
           and
           it
           is
           the
           plausiblest
           way
           for
           him
           that
           was
           once
           a
           Servant
           and
           a
           Lover
           ,
           to
           compass
           her
           ruine
           with
           a
           pretence
           of
           Kindness
           .
        
         
           §
           .
           5.
           
           But
           wherein
           is
           it
           ,
           that
           
             I
             have
             prevaricated
             with
             the
             Church
             of
          
           England
           ,
           
             whilst
             I
             have
             pretended
             to
             defend
             her
             ?
          
           The
           first
           thing
           he
           instances
           in
           ,
           is
           ,
           
             my
             charging
             the
             Church
             of
          
           Rome
           
             with
             Idolatry
          
           .
           
           In
           very
           good
           time
           Mr.
           Cressy
           !
           and
           ,
           
             is
             this
             prevaricating
             with
             the
             Church
             of
             England
             ?
          
           when
           I
           have
           already
           ,
           
           in
           two
           set
           Discourses
           ,
           at
           large
           proved
           ,
           
           that
           by
           all
           the
           means
           we
           can
           come
           to
           know
           the
           sense
           of
           a
           Church
           ,
           this
           Charge
           hath
           been
           made
           good
           against
           her
           ,
           from
           the
           beginning
           of
           the
           Reformation
           to
           1641.
           and
           that
           even
           then
           the
           Convocation
           
           declared
           the
           same
           in
           the
           Canons
           then
           made
           .
           But
           what
           must
           I
           do
           with
           such
           kind
           of
           Adversaries
           ,
           that
           will
           never
           answer
           what
           I
           say
           for
           my self
           ;
           but
           do
           run
           on
           still
           with
           the
           same
           Charge
           ,
           as
           though
           they
           had
           nothing
           to
           do
           when
           they
           write
           ,
           but
           to
           tell
           the
           same
           story
           over
           and
           over
           ;
           Let
           Mr.
           Cressy
           do
           with
           his
           Readers
           as
           he
           pleases
           ;
           for
           my
           part
           ,
           
           I
           shall
           never
           follow
           him
           in
           that
           kind
           of
           impertinency
           :
           For
           there
           is
           not
           one
           word
           there
           used
           by
           him
           ,
           which
           I
           had
           not
           particularly
           answered
           ,
           before
           he
           writ
           it
           .
           The
           like
           I
           may
           say
           ,
           of
           the
           second
           Charge
           ,
           
             viz.
             that
             by
             the
             principles
             laid
             down
             by
             me
             ,
             I
             destroy
             the
             Authority
             of
             the
             Church
             of
             England
          
           ;
           
           which
           I
           have
           already
           shewed
           at
           large
           to
           be
           a
           very
           impertinent
           Cavil
           ,
           and
           that
           I
           do
           maintain
           as
           much
           Authority
           in
           the
           Church
           of
           England
           ,
           as
           ever
           the
           Church
           of
           England
           challenged
           to
           her self
           .
           And
           to
           that
           Discourse
           I
           refer
           Mr.
           Cressy
           for
           satisfaction
           ;
           If
           he
           will
           not
           read
           it
           ,
           I
           cannot
           help
           that
           ;
           but
           I
           can
           help
           the
           not
           writing
           the
           same
           things
           over
           again
           :
           and
           so
           this
           other
           part
           of
           his
           
             Epistle
             Apologetical
          
           is
           wholly
           impertinent
           ;
           
           unless
           he
           had
           taken
           off
           ,
           what
           I
           had
           said
           for
           my self
           already
           in
           answer
           to
           the
           very
           same
           Objections
           .
           But
           all
           the
           reason
           in
           the
           World
           shall
           never
           satisfie
           Mr.
           Cressy
           ,
           that
           I
           aim
           not
           at
           setting
           
           up
           a
           Church
           distinct
           from
           the
           Church
           of
           England
           ?
           If
           it
           be
           any
           ,
           I
           assure
           him
           ,
           it
           is
           a
           very
           
             invisible
             Church
          
           ;
           for
           it
           is
           a
           Church
           ,
           without
           either
           Head
           or
           Members
           ;
           I
           declare
           my self
           to
           be
           not
           only
           a
           Member
           ,
           but
           an
           affectionate
           hearty
           friend
           to
           the
           Church
           of
           England
           ;
           I
           perswade
           some
           to
           it
           ;
           I
           endeavour
           ,
           what
           in
           me
           lyes
           ,
           to
           keep
           others
           from
           revolting
           from
           it
           .
           But
           where
           lyes
           
             this
             Dr.
          
           Stillingfleet's
           Church
           ,
           which
           Mr.
           Cressy
           makes
           such
           a
           noise
           with
           ?
           I
           know
           none
           but
           
             that
             of
             the
             many
             thousands
             in
          
           England
           
             that
             have
             not
             bowed
             their
             knees
             to
          
           Baal
           :
           and
           to
           prevent
           any
           farther
           suspicion
           of
           my
           meaning
           ,
           I
           do
           declare
           I
           am
           for
           no
           other
           Church
           ,
           than
           that
           Church
           of
           England
           which
           is
           established
           by
           Law
           among
           us
           .
           But
           it
           must
           be
           allowed
           to
           those
           who
           plead
           for
           
             seeing
             Visions
          
           ,
           that
           sometimes
           they
           may
           
             dream
             Dreams
          
           .
        
         
           Having
           therefore
           cut
           off
           so
           much
           impertinency
           ,
           I
           shall
           reduce
           the
           matter
           yet
           to
           a
           narrower
           compass
           ,
           
           by
           casting
           by
           the
           large
           account
           he
           gives
           of
           the
           several
           Books
           written
           by
           himself
           ,
           in
           all
           which
           tedious
           Discourse
           ,
           the
           wisest
           thing
           he
           saith
           is
           ,
           
             That
             Books
             relating
             to
             personal
             things
             are
             scarce
             ever
             so
             long-lived
             ,
             as
             a
             yearly
             ●lmanack
             ,
             and
             serve
             only
             to
             increase
             the
             uncharitableness
             and
             injustice
             of
             the
             present
             
             Age
             ,
             in
             which
             men
             will
             be
             sure
             to
             censure
             all
             Books
             and
             Persons
             ,
             and
             are
             indifferent
             whether
             they
             condemn
             the
             Plaintiff
             or
             Defendant
             or
             both
             .
          
           I
           shall
           not
           therefore
           feed
           so
           bad
           a
           humour
           by
           medling
           with
           any
           
             personal
             Disputes
          
           ;
           but
           come
           now
           ,
           to
           the
           main
           things
           ,
           which
           deserve
           any
           farther
           discussion
           ,
           in
           the
           passages
           between
           the
           Person
           of
           Honour
           and
           Mr.
           Cressy
           .
        
      
       
         
         
           CHAP.
           II.
           
        
         
           Of
           the
           Charge
           of
           Fanaticism
           and
           Mystical
           Divinity
           .
        
         
           §
           .
           1.
           
           
             ANd
             the
          
           first
           thing
           
             is
             about
             the
          
           Charge
           of
           Fanaticism
           ;
           
             which
             gave
             the
          
           Title
           
             to
             that
          
           Book
           
             of
             Mr.
          
           Cressy
           '
           
             s
             ,
             upon
             which
             the
          
           Person
           of
           Honour
           
             bestows
             his
          
           Animadversions
           .
           
           
             This
             Mr.
          
           Cressy
           said
           he
           would
           begin
           with
           ,
           and
           particularly
           that
           part
           of
           my
           Book
           which
           concerns
           the
           life
           and
           prayer
           of
           Contemplation
           commended
           and
           practised
           only
           in
           the
           Catholick
           Church
           ;
           it
           being
           a
           State
           ,
           
             he
             saith
          
           ,
           which
           from
           the
           Infancy
           of
           the
           Church
           hath
           been
           esteemed
           the
           nearest
           approaching
           to
           that
           of
           Glorified
           Saints
           :
           and
           this
           is
           that
           ,
           from
           whence
           I
           took
           an
           occasion
           to
           vilifie
           him
           ;
           
             but
             adds
          
           ,
           that
           he
           is
           very
           well
           content
           to
           receive
           his
           proportion
           of
           scorn
           with
           such
           companions
           ,
           as
           
             Thaulerus
             ,
             Suso
             ,
             Rusbrochius
             ,
             Blosius
             ,
          
           &c.
           
           But
           to
           the
           end
           I
           may
           not
           boast
           ,
           
             he
             saith
          
           ,
           of
           the
           Novelty
           of
           my
           invention
           and
           profanely
           employed
           wit
           ,
           he
           doth
           assure
           me
           ,
           that
           he
           
           heard
           the
           same
           way
           much
           better
           acted
           a
           long
           time
           since
           ,
           but
           the
           Actor
           was
           obliged
           to
           make
           a
           Recantation
           Sermon
           for
           it
           .
           
             I
             thank
             Mr.
          
           Cressy
           
             for
             more
             of
             his
          
           Charity
           
             still
             ,
             in
             that
             he
             parallels
             the
             representing
             the
          
           Fanaticism
           
             of
             their
          
           Church
           
             with
             the
             histrionical
             representing
             the
             life
             of
             our
          
           Saviour
           
             and
             his
          
           Att●ndants
           :
           
             it
             seems
             ,
             there
             is
             no
             great
             difference
             to
             be
             made
             between
             the
             Reverence
             due
             to
             the
             Founders
             of
             their
          
           Monastick
           
             Orders
             ,
             and
             to
             the
             Son
             of
             God
             himself
             .
             I
             do
             assure
             him
             if
             I
             had
             no
             better
             opinion
             of
             our
          
           Blessed
           Saviour
           
             as
             to
             his
          
           Wisdom
           
             and
             all
             manner
             of
          
           Excellencies
           ,
           
             than
             as
             yet
             I
             see
             ground
             to
             have
             of
             the
          
           Founders
           of
           their
           Orders
           ,
           
             I
             should
             be
             far
             from
             that
             esteem
             I
             now
             have
             of
             the
          
           Christian
           Religion
           :
           
             but
             however
             ,
             the
          
           Person
           of
           Honour
           
             hath
             better
             informed
             Mr.
          
           Cressy
           '
           
             s
             memory
          
           ,
           viz.
           
           
           
             
               That
               the
               Recantation
               Sermon
               was
               made
               upon
               the
               account
               of
            
             State-matters
             ;
          
           
             and
             therefore
             Mr.
          
           Cressy
           
             very
             wisely
             passeth
             it
             over
             in
             his
          
           Epistle
           Apologetical
           .
        
         
           To
           this
           the
           Person
           of
           Honour
           adds
           ,
           
             That
             Mr.
             Cressy
             had
             no
             such
             reason
             to
             be
             enraged
             at
             me
             for
             this
             Charge
             ,
             since
             the
             provocation
             was
             given
             me
             by
             my
             Adversary
             ,
             by
             whom
             the
             beginning
             of
             so
             many
             Sects
             &
             Fanaticisms
             was
             laid
             to
             the
             charge
             
             of
             the
             Church
             of
             England
             :
             which
             unseasonable
             and
             untrue
             reproach
             ,
             
             made
             it
             necessary
             for
             me
             to
             answer
             and
             refell
             that
             calumny
             ,
             and
             as
             reasonable
             to
             let
             them
             know
             that
             their
             own
             Church
             is
             much
             more
             lyable
             to
             that
             accusation
             than
             the
             other
             :
             and
             why
             this
             provocation
             should
             be
             so
             innocent
             an
             assault
             for
             the
             one
             ,
             and
             the
             defence
             by
             the
             other
             should
             prove
             so
             heinous
             an
             offence
             ,
             will
             require
             an
             impartial
             Judge
             to
             determine
             .
          
           To
           this
           Mr.
           
           Cressy
           thus
           answers
           ;
           
             That
             my
             Adversary
             chanced
             unhappily
             though
             innocently
             to
             let
             drop
             out
             of
             his
             pen
             one
             line
             or
             two
             which
             has
             undone
             us
             all
             .
          
           I
           know
           no
           design
           of
           undoing
           them
           that
           any
           of
           us
           have
           had
           ;
           unless
           it
           be
           as
           some
           men
           think
           they
           are
           undone
           ,
           when
           they
           are
           kept
           from
           doing
           mischief
           :
           but
           I
           hope
           we
           may
           have
           leave
           to
           take
           care
           of
           our
           own
           preservation
           ,
           and
           of
           that
           Religion
           we
           ought
           to
           value
           above
           our
           lives
           :
           but
           suppose
           it
           were
           so
           ,
           whom
           may
           they
           thank
           for
           it
           ?
           him
           that
           gave
           the
           provocation
           ,
           or
           him
           that
           did
           but
           his
           duty
           in
           Defence
           of
           his
           Church
           and
           Religion
           ?
           But
           come
           ,
           come
           Mr.
           Cressy
           ;
           let
           us
           not
           flatter
           our selves
           ,
           it
           is
           not
           the
           Fly
           upon
           the
           Wheel
           that
           raises
           the
           Dust
           ;
           we
           Writers
           of
           Controversies
           are
           no
           great
           Doers
           or
           Undoers
           of
           publick
           business
           .
           But
           Mr.
           Cressy
           denyes
           ,
           
             that
             my
             Adversary
             
             did
             lay
             the
             imputation
             on
             the
             Church
             of
          
           England
           ;
           
             and
             craves
             leave
             with
             all
             due
             respect
             to
             tell
             the
          
           Person
           of
           Honour
           ,
           
           
             that
             it
             was
             a
             great
             mistake
             in
             him
             to
             say
             so
             .
          
           Of
           that
           we
           may
           judge
           by
           the
           very
           words
           produced
           by
           Mr.
           Cressy
           ,
           viz.
           
             Whether
             the
             judgement
             of
             King
          
           Henry
           ,
           viz.
           
             in
             forbidding
             the
             Bible
             to
             be
             read
             in
          
           English
           ,
           
             ought
             not
             to
             have
             been
             followed
             in
             after-times
             ,
             let
             the
             dire
             effects
             of
             so
             many
             new
             Sects
             and
             Fanaticisms
             as
             have
             risen
             in
          
           England
           
             from
             the
             reading
             of
             the
             Scripture
             bear
             witness
             .
          
           In
           which
           words
           the
           rise
           of
           Sects
           and
           Fanaticisms
           is
           plainly
           imputed
           to
           the
           reading
           the
           Scripture
           ,
           the
           reading
           of
           the
           Scripture
           in
           English
           is
           an
           effect
           of
           the
           Reformation
           of
           the
           Church
           of
           England
           (
           for
           it
           is
           the
           Church
           of
           England
           as
           reformed
           ,
           that
           is
           only
           the
           subject
           of
           the
           dispute
           )
           And
           therefore
           I
           appeal
           to
           any
           indifferent
           person
           ,
           whether
           the
           
             Reformed
             Church
             of
             England
          
           doth
           not
           in
           their
           Opinion
           bear
           the
           blame
           of
           all
           the
           Sects
           and
           Fanaticisms
           ?
           But
           this
           is
           too
           plain
           a
           thing
           to
           be
           insisted
           upon
           :
           No
           ,
           saith
           Mr.
           
             Cressy
             ,
             the
             very
             naming
             of
          
           Fanaticism
           and
           England
           
             in
             the
             same
             line
             ,
             was
             provocation
             enough
             for
             me
             ;
             who
             seemed
             with
             an
             impatient
             longing
             to
             have
             watched
             for
             such
             an
             advantageous
             opportunity
             to
             empty
             my
             voluminous
             store
             of
             Collections
             .
          
           
           How
           
           strangely
           may
           some
           be
           deceived
           by
           an
           overweening
           imagination
           !
           I
           was
           so
           far
           from
           having
           a
           
             Voluminous
             store
             of
             Collections
          
           ,
           that
           I
           never
           thought
           of
           the
           Subject
           ,
           till
           it
           came
           in
           my
           way
           to
           answer
           it
           ;
           and
           then
           I
           remembred
           some
           things
           I
           had
           read
           to
           that
           purpose
           ,
           which
           put
           me
           upon
           a
           farther
           search
           into
           the
           history
           of
           those
           things
           .
           And
           since
           Mr.
           Cressy
           will
           have
           it
           out
           ,
           this
           is
           the
           true
           account
           of
           the
           birth
           of
           that
           terrible
           Mormo
           that
           hath
           brought
           so
           many
           reproaches
           and
           execrations
           upon
           me
           .
        
         
           §
           .
           2.
           
           There
           are
           two
           parts
           of
           this
           Charge
           of
           Fanaticism
           ,
           which
           Mr.
           Cressy
           thinks
           himself
           particularly
           concerned
           in
           ;
           and
           which
           I
           shall
           therefore
           handle
           distinctly
           ;
           the
           one
           concerns
           
             Mystical
             Divinity
          
           ;
           and
           the
           other
           ,
           the
           honour
           of
           S.
           Benedict
           ,
           and
           his
           Rule
           and
           Order
           ;
           these
           two
           Mr.
           Cressy
           sets
           himself
           with
           all
           his
           force
           to
           defend
           ,
           and
           I
           hope
           before
           I
           have
           done
           to
           make
           Mr.
           Cressy
           repent
           the
           heat
           ,
           he
           hath
           shewed
           about
           them
           .
        
         
           I
           begin
           with
           that
           concerning
           
             Mystical
             Divinity
          
           ;
           of
           which
           Mr.
           Cressy
           still
           speaks
           with
           the
           greatest
           Veneration
           imaginable
           ;
           he
           had
           before
           called
           it
           ,
           
           
             The
             practice
             of
             Christian
             Vertues
             and
             Piety
             in
             the
             greatest
             perfection
             this
             life
             is
             capable
             of
          
           ;
           
           
             the
             nearest
             
             approach
             to
             the
             state
             of
             glorified
             Saints
             ;
             the
             most
             divine
             exercise
             of
             contemplative
             Souls
             ,
          
           
           
             more
             perfectly
             practised
             only
             in
             Heaven
             :
          
           and
           now
           he
           makes
           a
           prayer
           for
           me
           ,
           that
           it
           would
           
             please
             God
             to
             give
             me
             and
             all
             my
             friends
             a
             holy
             ambition
             to
             aspire
             to
             the
             practice
             of
             contemplative
             prayer
             ,
          
           
           
             though
             by
             me
             so
             much
             despised
             .
          
           But
           of
           
             the
             good
             effects
          
           he
           saith
           
             it
             would
             have
             upon
             me
          
           ,
           I
           do
           the
           most
           wonder
           at
           that
           which
           he
           adds
           ,
           viz.
           
             that
             it
             would
             exceedingly
             better
             my
             style
             .
          
           I
           have
           hitherto
           thought
           the
           choice
           of
           clear
           and
           proper
           expressions
           ,
           such
           as
           most
           easily
           and
           naturally
           convey
           my
           thoughts
           to
           the
           mind
           of
           another
           ,
           to
           be
           one
           of
           the
           greatest
           excellencies
           of
           Style
           ;
           but
           all
           before
           Mr.
           Cressy
           ,
           that
           have
           been
           the
           greatest
           Friends
           to
           
             Mystical
             Divinity
          
           have
           endeavoured
           to
           excuse
           the
           hard
           words
           of
           it
           .
           Surely
           never
           any
           Masters
           of
           Style
           ,
           before
           Mr.
           Cressy
           ,
           thought
           obscure
           ,
           strained
           ,
           affected
           ,
           unintelligible
           phrases
           ,
           were
           any
           Graces
           and
           Ornaments
           of
           speaking
           :
           Would
           it
           not
           add
           much
           beauty
           to
           ones
           style
           ,
           to
           bring
           in
           the
           
             state
             of
             Deiformity
             ,
             the
             superessential
             life
             ,
             the
             union
             with
             God
             in
             the
             pure
             fund
             of
             the
             Spirit
             ,
          
           and
           abundance
           of
           such
           phrases
           ;
           which
           are
           so
           very
           many
           that
           
             Maximilian
             Sandaeus
          
           the
           Iesuit
           ,
           
           hath
           written
           a
           large
           Book
           only
           in
           explication
           of
           them
           :
           
           and
           this
           is
           the
           account
           he
           gives
           of
           the
           
             Mystical
             Style
          
           ;
           that
           it
           is
           
             obscure
             ,
             involved
             ,
             lofty
             ,
             abstracted
             ,
             and
             flatulent
             ,
             that
             it
             hath
             frequent
             hyperbole's
             ,
             excesses
             ,
             and
             improprieties
             .
          
           And
           he
           tells
           us
           ,
           
             there
             were
             some
             ,
             who
          
           (
           not
           unhappily
           )
           
             compared
             them
             to
             Paracelsian
             Chymists
             ,
             who
             think
             to
             make
             amends
             for
             the
             meanness
             of
             their
             notions
             ,
             by
             the
             obscurity
             of
             their
             terms
             .
          
           
           
             Carolus
             Hersentius
          
           hath
           nothing
           to
           answer
           to
           this
           ,
           but
           only
           ,
           
             that
             the
             matter
             cannot
             be
             plainer
             expressed
             in
             Mystical
             Divinity
          
           ;
           which
           is
           so
           far
           from
           being
           an
           argument
           to
           me
           that
           it
           can
           improve
           ones
           style
           ,
           that
           it
           gives
           me
           very
           much
           ground
           to
           suspect
           the
           very
           thing
           it self
           .
           For
           God
           would
           never
           require
           from
           men
           the
           practice
           of
           that
           (
           as
           certainly
           he
           doth
           the
           duty
           of
           Prayer
           and
           the
           greatest
           Love
           of
           himself
           )
           which
           it
           is
           impossible
           for
           men
           to
           understand
           ,
           when
           it
           is
           proposed
           to
           them
           .
           What
           obligation
           can
           there
           be
           to
           practise
           no
           man
           knows
           what
           ?
           The
           
             Christian
             Religion
          
           is
           a
           very
           plain
           and
           intelligible
           thing
           ;
           and
           if
           it
           had
           not
           been
           so
           ,
           I
           do
           not
           know
           ,
           how
           men
           could
           be
           obliged
           to
           believe
           it
           ?
           I
           do
           not
           say
           ,
           that
           men
           could
           form
           a
           distinct
           conception
           in
           their
           minds
           of
           the
           manner
           of
           some
           of
           those
           things
           which
           are
           revealed
           in
           it
           ;
           as
           how
           an
           infinite
           being
           could
           be
           united
           to
           humane
           nature
           ;
           but
           
           this
           I
           say
           ,
           that
           the
           terms
           are
           very
           intelligible
           ,
           and
           the
           putting
           of
           those
           terms
           into
           a
           proposition
           ,
           depends
           upon
           Divine
           Revelation
           ,
           viz.
           that
           the
           Son
           of
           God
           was
           incarnate
           ;
           so
           that
           all
           the
           difficulty
           in
           this
           case
           lyes
           in
           the
           conception
           of
           the
           manner
           ,
           which
           by
           reason
           of
           the
           shortness
           of
           our
           conceptions
           ,
           as
           to
           what
           relates
           to
           an
           infinite
           being
           ,
           ought
           to
           be
           no
           prejudice
           to
           the
           giving
           our
           assent
           to
           this
           Revelation
           ;
           since
           we
           acknowledge
           the
           union
           of
           a
           spiritual
           and
           material
           being
           in
           the
           frame
           of
           mankind
           ,
           and
           are
           as
           well
           puzzled
           in
           the
           conception
           of
           the
           manner
           of
           it
           .
           But
           in
           
             Mystical
             Divinity
          
           ,
           I
           say
           ,
           the
           very
           terms
           are
           unintelligible
           ;
           for
           it
           is
           impossible
           for
           any
           man
           to
           make
           sense
           of
           that
           
             immediate
             Union
             with
             God
             in
             the
             pure
             fund
             of
             the
             Spirit
             ,
          
           wherein
           the
           Mystical
           Writers
           do
           place
           the
           perfection
           of
           the
           
             Contemplative
             Life
          
           .
        
         
           §
           .
           3.
           
           But
           because
           Mr.
           Cressy
           referrs
           the
           Person
           of
           Honour
           for
           the
           understanding
           those
           
             Mystical
             phrases
          
           ,
           which
           I
           had
           quarrelled
           with
           ,
           to
           the
           Author
           of
           the
           
             Roman
             Churches
             Devotions
             vindicated
          
           ,
           which
           was
           purposely
           writ
           in
           answer
           to
           me
           upon
           this
           subject
           ;
           I
           shall
           therefore
           consider
           what
           light
           he
           gives
           us
           in
           this
           matter
           ;
           for
           I
           am
           very
           willing
           to
           be
           better
           informed
           .
           In
           the
           beginning
           he
           
           saith
           ,
           
             that
             Prayer
             is
             the
             most
             Fundamental
             part
             of
             a
             Christians
             Duty
          
           ;
           
           if
           this
           relates
           to
           the
           matter
           in
           hand
           ,
           viz.
           of
           
             contemplative
             prayer
          
           ,
           it
           must
           be
           implyed
           ,
           that
           this
           is
           a
           part
           at
           least
           of
           that
           
             fundamental
             Duty
          
           ,
           and
           if
           it
           be
           so
           ,
           I
           think
           my self
           obliged
           to
           understand
           it
           ;
           and
           it
           must
           be
           a
           very
           culpable
           ignorance
           ,
           not
           to
           understand
           so
           fundamental
           a
           part
           of
           a
           
             Christians
             Duty
          
           .
           Therefore
           I
           shall
           pass
           by
           all
           his
           excursions
           ,
           and
           hold
           him
           close
           to
           the
           matter
           in
           debate
           ;
           I
           confess
           he
           prepares
           his
           way
           with
           some
           artifice
           ,
           which
           makes
           me
           a
           little
           jealous
           ,
           for
           things
           plain
           and
           easie
           need
           none
           .
           He
           insinuates
           ,
           1.
           
           
           
             That
             those
             who
             have
             not
             these
             things
             ,
             cannot
             well
             know
             what
             they
             mean
          
           ;
           
           and
           then
           adds
           ,
           2.
           
           
             That
             the
             means
             for
             obtaining
             them
             ,
             are
          
           (
           in
           his
           own
           words
           )
           
             much
             frequent
             and
             continued
             vocal
             or
             mental
             prayer
             ,
             much
             solitude
             and
             mortifications
             of
             our
             flesh
             ,
             and
             abstraction
             of
             our
             thoughts
             and
             affections
             from
             any
             creature
             :
             much
             recollection
             ,
             much
             meditation
             on
             selected
             subjects
             ,
             and
             the
             endeavouring
             a
             quiescence
             as
             much
             as
             we
             can
             from
             former
             discourse
             ,
             (
             these
             actions
             of
             the
             brain
             and
             intellect
             now
             hindring
             the
             heart
             and
             will
             )
             and
             the
             bringing
             our selves
             rather
             to
             a
             simple
             contemplation
          
           (
           without
           any
           action
           of
           the
           brain
           or
           intellect
           ,
           or
           at
           least
           as
           little
           as
           
           may
           be
           )
           
             to
             exercise
             acts
             of
             love
             ,
             adhere
             to
             ,
             sigh
             after
             and
             entertain
             the
             object
             thereof
             :
             and
             after
             this
             ,
             come
             passive
             unions
             ,
             which
             are
             rather
             Gods
             acts
             in
             us
             than
             our
             own
             ,
             and
             are
             particular
             Favours
             to
             some
             ,
             and
             those
             not
             constant
             .
          
           By
           this
           explication
           ,
           I
           am
           fallen
           into
           utter
           despair
           of
           understanding
           these
           things
           ;
           for
           if
           
             the
             acts
             of
             the
             brain
             and
             intellect
             prove
             such
             hindrances
             to
             the
             desired
             union
             ,
             and
             the
             quiescence
             in
             order
             to
             it
             be
             that
             of
             Discourse
             ,
             viz.
          
           of
           all
           ratiocination
           ;
           I
           am
           utterly
           at
           a
           loss
           ,
           how
           this
           should
           ever
           be
           understood
           by
           the
           persons
           themselves
           ,
           and
           much
           more
           how
           it
           should
           be
           explained
           to
           others
           :
           And
           I
           extreamly
           wonder
           at
           those
           ,
           who
           go
           about
           to
           explain
           things
           which
           themselves
           confess
           are
           so
           far
           from
           being
           understood
           ,
           
             that
             the
             acts
             of
             the
             understanding
             are
             hindrances
             to
             the
             enjoyment
             of
             them
             .
          
           But
           
             F.
             Baker
          
           speaks
           more
           plainly
           in
           this
           matter
           ,
           
           when
           he
           describes
           this
           
             Mystick
             contemplation
             ;
             by
             which
          
           ,
           saith
           he
           ,
           
             a
             soul
             without
             discoursings
             and
             curious
             speculations
             ,
             without
             any
             perceptible
             use
             of
             the
             internal
             senses
             ,
             or
             sensible
             Images
             ,
             by
             a
             pure
             ,
             simple
             ,
             and
             reposeful
             operation
             of
             the
             mind
             ,
             in
             the
             obscurity
             of
             faith
             simply
             regards
             God
             as
             Infinite
             and
             Inco●prehensible
             Verity
             :
             and
             with
             the
             whole
             bent
             of
             the
             Will
             rests
             in
             him
             ,
             as
             her
             Infinite
             ,
             
             Universal
             and
             Incomprehensible
             Good.
             This
             is
             true
             Contemplation
             indeed
             .
          
           And
           afterwards
           he
           adds
           ,
           
             that
             as
             for
             the
             proper
             exercise
             of
             active
             contemplation
             ,
          
           
           
             it
             consists
             not
             at
             all
             in
             speculation
             ,
             but
             in
             blind
             elevations
             of
             the
             will
             ,
             and
             ingul●ing
             it
             more
             and
             more
             profoundly
             in
             God
             ,
             with
             no
             other
             sight
             or
             knowledge
             of
             him
             ,
             but
             of
             an
             obscure
             Faith
             only
             .
          
           And
           towards
           the
           conclusion
           of
           his
           Book
           he
           hath
           these
           words
           ,
           
             We
             mortifie
             our
             passions
             to
             the
             end
             we
             may
             loose
             them
             :
          
           
           
             we
             exercise
             Discoursive
             prayer
             by
             sensible
             Images
             ,
             to
             the
             end
             we
             may
             loose
             all
             use
             of
             Images
             and
             Discourse
             :
             and
             we
             actuate
             immediately
             by
             operations
             of
             the
             Will
             ,
             to
             the
             end
             we
             may
             arrive
             to
             a
             state
             of
             stability
             in
             prayer
             above
             all
             direct
             exercises
             of
             any
             of
             the
             souls
             faculties
             :
             A
             state
             wherein
             the
             soul
             being
             oft
             brought
             to
             the
             utmost
             of
             her
             workings
             ,
             is
             forced
             to
             cease
             all
             workings
             to
             the
             end
             that
             God
             may
             operate
             in
             her
             .
             So
             that
             till
             the
             soul
             be
             reduced
             to
             a
             perfect
             denudation
             of
             Spirit
             ,
             a
             deprivation
             of
             all
             things
             ,
             God
             doth
             not
             enjoy
             a
             secure
             and
             perfect
             possession
             of
             it
             .
          
           Nay
           ,
           he
           saith
           elsewhere
           ,
           
           
             that
             all
             use
             of
             meditation
             must
             be
             for
             a
             long
             space
             passed
             and
             relinquished
             ,
             before
             the
             soul
             will
             be
             brought
             to
             this
             good
             state
             of
             having
             a
             continual
             flux
             of
             holy
             desires
             .
          
           I
           might
           produce
           much
           more
           to
           
           the
           same
           purpose
           out
           of
           him
           ;
           but
           this
           is
           enough
           to
           shew
           ,
           that
           they
           leave
           no
           use
           of
           ratiocination
           or
           memory
           ,
           in
           that
           which
           they
           call
           the
           
             perfect
             state
             of
             the
             Contemplative
             life
          
           ;
           and
           how
           is
           it
           then
           possible
           ,
           that
           it
           should
           be
           either
           understood
           or
           explained
           ?
           Nay
           ,
           
             F.
             Baker
          
           saith
           ,
           
             that
             there
             is
             a
             cessation
             of
             all
             Workings
             of
             the
             soul
             ,
          
           which
           is
           a
           little
           harder
           yet
           :
           But
           this
           is
           that
           
             otium
             mysticum
             ,
             or
             divine
             state
             of
             quiescency
          
           which
           the
           
             Mystical
             Divines
          
           magnifie
           so
           much
           ;
           and
           which
           it
           is
           impossible
           to
           give
           any
           account
           of
           ;
           either
           how
           the
           soul
           being
           of
           so
           active
           a
           nature
           can
           subsist
           with
           a
           cessation
           of
           all
           her
           workings
           ;
           or
           supposing
           that
           possible
           ,
           how
           it
           can
           ever
           give
           an
           account
           of
           that
           state
           wherein
           there
           was
           a
           cessation
           of
           all
           her
           workings
           .
           It
           is
           altogether
           as
           possible
           to
           give
           an
           account
           of
           the
           state
           of
           Not-being
           ,
           as
           of
           such
           a
           state
           ,
           wherein
           there
           were
           no
           operations
           of
           the
           soul
           ;
           or
           at
           least
           no
           use
           of
           ratiocination
           and
           memory
           .
           And
           of
           all
           things
           ,
           methinks
           it
           is
           most
           improper
           to
           call
           that
           the
           
             State
             of
             Contemplation
          
           ;
           the
           
             State
             of
             Nothingness
          
           ,
           is
           much
           more
           agreeable
           to
           it
           .
           But
           
             O.
             N.
          
           defends
           this
           to
           be
           a
           
             State
             of
             Contemplation
             ;
             for
             although
             ,
          
           saith
           he
           ,
           
             it
             be
             applyed
             to
             the
             will
             ,
          
           
           
             yet
             its
             act
             is
             not
             single
             ,
             but
             accompanied
             with
             a
             simple
             intelligence
             or
             
             sight
             of
             the
             object
             performed
             by
             the
             Intellect
             without
             any
             ,
             or
             at
             least
             much
             Discourse
             thereof
          
           ;
           but
           this
           is
           not
           fair
           dealing
           ,
           for
           
             F.
             Baker
          
           expresly
           excludes
           all
           Discourse
           ,
           he
           saith
           
             not
             any
          
           ,
           or
           
             at
             least
             not
             much
          
           ;
           but
           if
           there
           be
           any
           ,
           Baker
           makes
           it
           not
           the
           
             state
             of
             pure
             contemplation
          
           ;
           however
           doth
           
             O.
             N.
          
           think
           that
           which
           he
           calls
           
             simple
             intelligence
          
           ,
           or
           the
           understanding
           things
           without
           ratiocination
           ,
           is
           a
           thing
           we
           are
           capable
           of
           ,
           
           during
           the
           conjunction
           of
           Soul
           and
           Body
           ?
           But
           
             O.
             N.
          
           acknowledges
           ,
           
             That
             these
             supernatural
             communications
             of
             the
             Divine
             Majesty
             to
             some
             of
             his
             choicest
             servants
             in
             prayer
             are
             so
             sublime
             and
             high
             ,
             as
             that
             they
             are
             described
             by
             them
             not
             without
             great
             difficulty
             ,
             and
             unusual
             expressions
             ,
             which
             are
             not
             so
             well
             understood
             but
             by
             such
             as
             have
             experienced
             such
             favours
             which
             also
             happen
             to
             very
             few
             .
          
           Why
           then
           do
           they
           undertake
           to
           explain
           them
           ?
           Why
           do
           they
           write
           of
           them
           ,
           and
           publish
           them
           to
           the
           World
           ?
        
         
           But
           commend
           me
           to
           Mr.
           Cressy
           himself
           ,
           
           who
           gives
           me
           a
           very
           plain
           reason
           
             why
             I
             do
             not
             understand
             these
             things
          
           ;
           viz.
           
             in
             the
             words
             of
             S.
          
           Paul
           ,
           
           that
           ,
           
             The
             sensual
             man
             neither
             does
             nor
             can
             possibly
             understand
             them
             ,
             because
             they
             are
             spiritually
             discerned
             ,
             and
             therefore
             no
             wonder
             if
             they
             be
             esteemed
             
             foolishness
             by
             him
             who
             has
             never
             experienced
             them
             .
          
           What
           ,
           yet
           more
           of
           your
           Charity
           Mr.
           Cressy
           ?
           I
           pretend
           to
           no
           
             Mystical
             Unions
          
           ;
           and
           should
           think
           it
           no
           perfection
           ,
           much
           less
           a
           state
           of
           
             pure
             contemplation
          
           ,
           to
           have
           
             all
             operations
             of
             my
             mind
             suspended
          
           ;
           but
           what
           then
           ?
           must
           I
           be
           a
           
             sensual
             man
          
           for
           this
           ,
           and
           
             uncapable
             of
             understanding
             the
             things
             of
             the
             Spirit
             of
             God
             ?
          
           This
           answer
           ,
           I
           should
           have
           expected
           from
           a
           Quaker
           ;
           and
           it
           is
           the
           common
           place
           they
           run
           to
           ,
           when
           any
           tell
           them
           ,
           that
           they
           talk
           Non-sense
           ,
           or
           unintelligible
           Canting
           ;
           and
           I
           dare
           say
           ,
           they
           speak
           nothing
           more
           unintelligible
           than
           this
           
             Mystical
             Divinity
          
           ;
           I
           might
           have
           expected
           this
           Answer
           from
           a
           follower
           of
           
             Iacob
             Behmen
          
           ,
           who
           talks
           very
           sublime
           things
           too
           in
           his
           way
           ;
           and
           very
           much
           like
           
             Mystical
             Divinity
          
           .
           I
           might
           have
           expected
           it
           from
           a
           Rosycrucian
           ;
           for
           I
           find
           ,
           that
           he
           who
           writ
           the
           
             Epistle
             Apologetical
          
           for
           the
           Brethren
           of
           that
           Order
           ,
           
           produces
           the
           very
           same
           places
           of
           Scriptur●
           to
           justifie
           them
           ,
           that
           
             O.
             N.
          
           and
           Mr.
           Cressy
           do
           for
           
             Mystical
             Divinity
          
           ;
           and
           saith
           ,
           
             that
             theirs
             was
             a
             gift
             of
             perfection
             ,
             which
             God
             did
             not
             communicate
             to
             all
             ,
             but
             only
             to
             his
             elect
             ;
             and
             therefore
             no
             wonder
             if
             others
             did
             not
             understand
             it
             .
          
           But
           what
           it
           Mr.
           Cressy
           doth
           not
           after
           all
           this
           
             understand
             S.
             Paul
          
           ?
           and
           
           it
           is
           most
           evident
           he
           doth
           not
           .
           For
           S.
           Paul
           doth
           not
           there
           speak
           of
           any
           that
           had
           embraced
           the
           
             Christian
             Doctrine
          
           ,
           and
           rejected
           any
           sublime
           pretence
           of
           devotion
           ,
           as
           a
           thing
           not
           intelligible
           or
           consonant
           to
           the
           
             Christian
             Religion
          
           (
           which
           are
           the
           reasons
           of
           my
           rejecting
           
             Mystical
             Divinity
          
           )
           but
           he
           speaks
           of
           such
           ,
           who
           rejected
           the
           Doctrine
           of
           Christianity
           it self
           ,
           because
           it
           depended
           upon
           Divine
           Revelation
           .
           And
           so
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           not
           the
           
             sensual
             man
          
           ,
           as
           Mr.
           Cressy
           out
           of
           meer
           charity
           to
           me
           renders
           it
           ;
           but
           the
           man
           that
           supposes
           such
           a
           
             natural
             sufficiency
          
           in
           the
           
             humane
             soul
          
           in
           order
           to
           its
           own
           perfection
           and
           happiness
           ,
           (
           as
           the
           Philosophers
           did
           )
           that
           there
           was
           no
           necessity
           either
           of
           
             divine
             revelation
          
           to
           discover
           any
           new
           doctrine
           ,
           or
           of
           
             divine
             Grace
          
           to
           conduct
           us
           to
           our
           happiness
           .
           This
           I
           could
           easily
           make
           appear
           to
           be
           S.
           Pauls
           meaning
           ,
           from
           the
           consideration
           of
           the
           design
           of
           his
           discourse
           ,
           as
           well
           as
           the
           importance
           of
           the
           words
           ,
           and
           the
           consent
           of
           the
           best
           Interpreters
           of
           S.
           Paul
           ;
           I
           mean
           S.
           Chrysostome
           ,
           and
           his
           Disciples
           ,
           viz.
           
             Isidore
             Pelusiot
          
           ,
           and
           the
           
             Greek
             Scholiasts
          
           ;
           but
           I
           forbear
           ,
           for
           fear
           Mr.
           Cressy
           should
           think
           ,
           I
           take
           another
           opportunity
           to
           
             empty
             my
             voluminous
             store
             of
             Collections
             .
          
           But
           notwithstanding
           all
           the
           endeavours
           of
           Mr.
           Cressy
           and
           his
           Friend
           
             N.
             O.
          
           
           to
           make
           the
           
             State
             of
             Contemplation
          
           as
           described
           by
           
             F.
             Baker
          
           ,
           more
           intelligible
           ,
           it
           hath
           yet
           so
           much
           of
           darkness
           and
           shadow
           in
           it
           ,
           that
           the
           more
           they
           pursue
           it
           ,
           the
           farther
           it
           flyes
           from
           them
           .
        
         
           §
           .
           4.
           
           But
           that
           is
           not
           all
           the
           quarrel
           I
           have
           to
           this
           
             Mystical
             Divinity
          
           ,
           that
           it
           is
           unintelligible
           ;
           but
           that
           it
           leads
           persons
           into
           strange
           illusions
           of
           fancy
           ,
           and
           when
           they
           think
           themselves
           freest
           from
           Images
           ,
           they
           do
           then
           labour
           most
           under
           the
           power
           of
           a
           
             strong
             imagination
          
           ,
           embracing
           only
           the
           Clouds
           of
           their
           own
           Fancies
           instead
           of
           such
           
             an
             immediate
             Union
             with
             the
             Divine
             Essence
             in
             the
             pure
             fund
             of
             the
             Spirit
             .
          
           And
           this
           I
           take
           to
           be
           a
           great
           injury
           ,
           not
           only
           to
           those
           melancholy
           souls
           ,
           that
           are
           led
           through
           this
           Valley
           of
           Shades
           and
           Darkness
           ;
           but
           to
           the
           Christian
           Religion
           it self
           ,
           as
           though
           the
           way
           of
           perfection
           taught
           by
           it
           were
           a
           low
           ,
           mean
           ,
           contemptible
           thing
           in
           comparison
           of
           the
           Mystical
           flights
           of
           this
           
             Contemplative
             way
          
           .
           There
           are
           these
           two
           things
           therefore
           I
           shall
           endeavour
           to
           shew
           ,
           1.
           
           That
           this
           Mystical
           way
           hath
           no
           foundation
           at
           all
           in
           the
           Christian
           Doctrine
           ,
           2.
           
           The
           way
           and
           manner
           ,
           how
           it
           came
           into
           the
           Christian
           Church
           ,
           and
           hath
           obtained
           so
           much
           favour
           in
           it
           .
        
         
         
           1.
           
           That
           it
           hath
           no
           Foundation
           at
           all
           in
           the
           Christian
           Doctrine
           .
           It
           is
           the
           great
           excellency
           of
           the
           Christian
           Religion
           ,
           that
           it
           gives
           us
           such
           incomparable
           directions
           in
           order
           to
           the
           compleat
           Felicity
           of
           our
           immortal
           souls
           .
           That
           it
           hath
           not
           only
           discovered
           more
           plainly
           ,
           and
           fully
           ,
           the
           
             blessed
             state
          
           of
           another
           life
           ;
           but
           teaches
           men
           the
           most
           effectual
           way
           to
           prepare
           their
           minds
           for
           it
           ;
           viz.
           by
           sincere
           repentance
           ,
           by
           inward
           purity
           ,
           by
           subduing
           our
           passions
           ,
           and
           due
           government
           of
           our
           actions
           according
           to
           the
           Rules
           of
           temperance
           and
           justice
           ,
           by
           dependence
           on
           Divine
           Providence
           as
           to
           the
           affairs
           of
           this
           world
           ,
           by
           patience
           under
           afflictions
           ,
           by
           doing
           good
           to
           others
           ,
           although
           our
           enemies
           and
           per●ecutors
           ;
           by
           deep
           humility
           and
           mean
           thoughts
           of
           our selves
           ;
           by
           a
           large
           charity
           ,
           thinking
           as
           well
           of
           ,
           as
           doing
           well
           to
           others
           ;
           by
           valuing
           the
           concernments
           of
           another
           life
           ,
           above
           the
           advantages
           of
           this
           ,
           (
           which
           is
           called
           self-denyal
           ;
           )
           and
           to
           that
           degree
           ,
           that
           when
           our
           Religion
           calls
           for
           it
           ,
           we
           should
           willingly
           part
           with
           our
           lives
           for
           the
           sake
           of
           it
           .
           This
           ,
           as
           far
           as
           I
           can
           understand
           it
           ,
           is
           the
           summary
           comprehension
           of
           a
           
             Christians
             Duty
          
           ,
           in
           order
           to
           his
           happiness
           ;
           and
           by
           
             patient
             continuance
             in
             Well-doing
          
           he
           may
           with
           reason
           hope
           for
           the
           enjoyment
           of
           that
           
           
             Blessed
             State
          
           which
           is
           reserved
           to
           another
           life
           .
           The
           which
           being
           made
           known
           to
           the
           world
           by
           the
           Doctrine
           of
           Christ
           ,
           therefore
           Faith
           in
           
             our
             Lord
             Iesus
             Christ
          
           is
           made
           so
           necessary
           a
           part
           of
           a
           Christians
           Duty
           ;
           and
           because
           we
           want
           divine
           supplyes
           ,
           and
           assistance
           ,
           to
           enable
           us
           to
           do
           our
           duty
           ,
           therefore
           we
           are
           so
           much
           commanded
           to
           be
           frequent
           and
           ●ervent
           in
           prayer
           ;
           and
           many
           promises
           and
           encouragements
           are
           given
           to
           the
           due
           performance
           of
           it
           ,
           from
           Gods
           readiness
           to
           hear
           the
           prayers
           of
           the
           Righteous
           ,
           and
           to
           grant
           the
           requests
           they
           make
           to
           him
           .
           All
           this
           ,
           is
           not
           only
           excellent
           in
           it self
           ,
           and
           most
           reasonable
           to
           be
           done
           ,
           but
           very
           easie
           to
           understand
           ;
           but
           not
           a
           word
           in
           all
           this
           tending
           to
           any
           immediate
           Union
           with
           God
           in
           the
           
             pure
             fund
             of
             the
             Spirit
          
           ,
           or
           such
           a
           
             State
             of
             Contemplation
          
           wherein
           the
           operations
           of
           the
           soul
           are
           suspended
           ;
           nothing
           of
           
             passive
             unions
          
           and
           visions
           and
           raptures
           ,
           as
           such
           things
           which
           every
           Christian
           who
           looks
           for
           perfection
           ,
           may
           hope
           for
           .
           It
           is
           true
           ,
           we
           are
           often
           commanded
           
             to
             love
             God
             with
             all
             our
             hearts
          
           ;
           but
           withal
           we
           are
           told
           ,
           we
           must
           not
           fancy
           this
           love
           to
           be
           a
           meer
           languishing
           passion
           towards
           an
           infinite
           object
           (
           which
           we
           therefore
           love
           ,
           because
           we
           do
           not
           understand
           ;
           but
           see
           him
           only
           in
           
             profound
             darkness
          
           ,
           and
           
           clasp
           about
           him
           with
           the
           closest
           embraces
           ,
           
           being
           united
           to
           him
           in
           the
           most
           immediate
           manner
           :
           and
           being
           melted
           in
           the
           fruition
           of
           him
           .
           Which
           are
           luscious
           Metaphors
           brought
           into
           the
           
             Christian
             Doctrine
          
           from
           that
           antient
           Family
           of
           Love
           ,
           I
           mean
           the
           School
           of
           Plato
           ;
           as
           I
           shall
           shew
           afterwards
           .
           )
           But
           the
           love
           of
           Christians
           towards
           God
           is
           no
           fond
           amorous
           passion
           ;
           but
           a
           due
           apprehension
           and
           esteem
           of
           the
           divine
           excellencies
           ;
           a
           hearty
           sense
           of
           all
           his
           Kindness
           to
           us
           ;
           and
           a
           constant
           readiness
           of
           mind
           to
           do
           his
           Will
           ;
           
             for
             this
             is
             the
             Love
             of
             God
             to
             keep
             his
             Commandments
             .
          
           
           
             And
             if
             any
             man
             say
             I
             love
             God
             and
             hateth
             his
             Brother
             ,
          
           
           
             he
             is
             a
             lyar
             ;
             for
             he
             that
             loveth
             not
             his
             Brother
             ,
             whom
             he
             hath
             seen
             ,
             how
             can
             he
             love
             God
             whom
             he
             hath
             not
             seen
             ?
             No
             man
             hath
             seen
             God
             at
             any
             time
             .
          
           
           
             If
             we
             love
             one
             another
             ,
             God
             dwelleth
             in
             us
             ,
             and
             his
             love
             is
             perfected
             in
             us
             .
          
           Thus
           the
           
             beloved
             Disciple
          
           who
           understood
           the
           greatest
           mysteries
           of
           
             Divine
             Love
          
           hath
           expressed
           them
           to
           us
           :
           and
           thus
           the
           
             beloved
             Son
             of
             God
          
           hath
           declared
           what
           he
           means
           by
           the
           Love
           he
           expects
           from
           his
           Disciples
           ,
           
           
             If
             ye
             love
             me
             keep
             my
             commandments
             .
             And
             ye
             are
             my
             Friends
             ,
             if
             ye
             do
             whatsoever
             I
             command
             you
             .
          
           
           Here
           is
           nothing
           of
           an
           
             abstracted
             life
          
           ,
           or
           internal
           and
           
             external
             solitude
          
           ,
           or
           self-annihilation
           
           in
           order
           to
           an
           immediate
           active
           union
           with
           God
           in
           the
           supream
           point
           of
           the
           Spirit
           ;
           nothing
           of
           
             blind
             elevations
             of
             the
             Will
          
           ,
           without
           the
           use
           of
           Reason
           and
           Discourse
           ,
           
             ingulfing
             it
             more
             and
             more
             profoundly
             in
             God
          
           ;
           all
           these
           
             Mystical
             Notions
          
           and
           expressions
           had
           another
           spring
           and
           more
           impure
           Fountain
           than
           the
           
             Christian
             Doctrine
          
           .
        
         
           §
           .
           5.
           
           
             Not
             so
             ;
             say
          
           O.
           N.
           
             and
             Mr.
          
           Cressy
           ,
           
             for
             if
             they
             may
             be
             believed
             there
             is
             ground
             in
             Scripture
             for
             all
             the
             most
             lofty
          
           mystical
           
             expressions
             .
             If
             so
             ,
             I
             must
             retract
             what
             I
             have
             said
             ;
             but
             I
             never
             knew
             any
             men
             that
             needed
             more
             an
             infallible
             Interpreter
             of
             Scripture
             than
             they
             do
             ;
             they
             make
             such
             lamentable
             expositions
             of
             it
             ;
             if
             they
             can
             but
             hit
             upon
             a
             word
             or
             a
             phrase
             to
             their
             purpose
             ,
             away
             they
             run
             with
             that
             ,
             and
             never
             consider
             the
             design
             or
             importance
             of
             it
             .
             What
             work
             doth
          
           O.
           N.
           
             make
             with
             his
          
           Cor
           altum
           ,
           
           and
           Regnum
           Dei
           intra
           vos
           ?
           
             whereas
             the
             first
             signifies
             nothing
             ,
             but
             due
             consideration
             ,
             nor
             the
             other
             any
             thing
             ,
             but
             that
             the
          
           Kingdom
           
             of
             the
          
           Messias
           
             was
             then
             come
             among
             them
             .
             And
             what
             are
             these
             to
          
           Mystical
           Divinity
           ?
           
           
             And
             Mr.
          
           Cressy
           's
           accedite
           ad
           Deum
           &
           illuminamini
           ,
           
             is
             altogether
             to
             as
             much
             purpose
             ;
             for
             is
             there
             no
             instruction
             
             to
             be
             had
             from
             God
             ,
             or
             his
             Law
             ,
             short
             of
          
           passive
           unions
           ?
           
             no
             enlightning
             our
             minds
             ,
             but
             by
             immediate
             inspirations
             ?
             But
             Mr.
          
           Cressy
           
             thinks
             he
             hath
             done
             the
             business
             and
             quite
             stopped
             my
             mouth
             with
             S.
          
           Paul
           's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           
           who
           being
           in
           a
           wonderful
           Extasie
           ,
           saw
           and
           heard
           God
           only
           knows
           what
           :
           which
           although
           he
           was
           willing
           to
           communicate
           ,
           yet
           he
           had
           not
           the
           power
           to
           do
           it
           .
           
           
             But
             as
             the
          
           Person
           of
           Honour
           
             hath
             already
             very
             well
             told
             Mr.
          
           Cressy
           ,
           
             
               What
               is
               this
               to
               those
               who
               go
               about
               to
               express
               what
               neither
               themselves
               nor
               any
               else
               can
               understand
               ?
               If
               they
               pretend
               to
               the
               same
               extasies
               ,
               why
               do
               they
               not
               imitate
               his
               Modesty
               ?
               Why
               do
               they
               go
               about
               to
               help
               S.
            
             Paul
             
               to
               words
               to
               do
               it
               by
               ,
               if
               himself
               declared
               it
               could
               not
               be
               done
               by
               words
               ?
            
          
           
             To
             which
             Mr.
          
           Cressy
           
             answers
             as
             much
             as
             was
             to
             be
             answered
             ,
             which
             is
             ,
             just
             nothing
             .
          
           
           
             But
             his
          
           Author
           O.
           N.
           
             brings
             the
             same
             place
             ;
             and
             not
             only
             that
             ,
             but
             all
             those
             which
             mention
             the
          
           Revelations
           of
           the
           Prophets
           or
           Apostles
           .
           
             To
             what
             purpose
             ?
             Do
             I
             deny
             any
          
           Divine
           Revelations
           ?
           
             Do
             I
             give
             the
             least
             intimation
             that
             I
             questioned
             ,
             whether
             there
             were
             any
          
           true
           inspirations
           
             in
             the
          
           Writers
           of
           Holy
           Scriptures
           ?
           
             God
             forbid
             !
             But
             how
             doth
             it
             follow
             ,
             if
             God
             did
             inspire
             men
             to
             declare
             his
             Will
             to
             mankind
             ;
             
             therefore
             all
             the
             pretences
             to
          
           Revelations
           and
           Inspirations
           in
           the
           Roman
           Church
           
             are
             true
             ?
             If
             S.
          
           Paul
           
             had
             once
             a
             true
          
           Rapture
           ;
           
             therefore
             all
             S.
          
           Teresa
           
             's
             were
             such
             ,
             and
             not
             the
             effects
             of
             a
             vehement
             Imagination
             .
             Let
             us
             observe
             the
             difference
             ,
             not
             only
             in
             the
             value
             and
             excellency
             and
             judgement
             of
             the
             Persons
             ;
             but
             in
             the
             very
             manner
             of
             relating
             them
             .
             Her
             life
             written
             by
             her self
             (
             to
             which
          
           O.
           N.
           
             appeals
             in
             this
             matter
          
           ,
           
           as
           the
           great
           instance
           of
           the
           strictness
           and
           caution
           of
           the
           Roman
           Church
           in
           examining
           and
           approving
           Visions
           and
           Revelations
           )
           
             consists
             almost
             wholly
             of
             a
             very
             plentiful
             narration
             of
             her
             Raptures
             and
             Visions
             .
          
           She
           began
           ,
           
             she
             saith
          
           ,
           to
           be
           awakened
           about
           six
           or
           seven
           years
           old
           ,
           
           her
           Mother
           having
           made
           her
           to
           say
           her
           prayers
           and
           be
           devout
           to
           our
           blessed
           Lady
           and
           some
           other
           Saints
           ;
           
             wherein
             she
             very
             much
             out-went
             S.
          
           Paul
           ,
           
             who
             never
             so
             much
             as
             once
             mentions
             her
             in
             all
             his
             writings
             .
             After
             this
             ,
          
           
           
             she
             relates
          
           her
           very
           great
           sickness
           ,
           so
           great
           that
           
             she
             saith
          
           ,
           it
           alwayes
           deprived
           her
           almost
           of
           her
           senses
           ,
           and
           sometimes
           altogether
           :
           and
           after
           she
           had
           read
           the
           third
           A
           ,
           B
           ,
           C
           
             (
             a
             Book
          
           of
           Mystical
           Divinity
           )
           
             she
             saith
          
           ,
           she
           came
           to
           quiet
           prayer
           ,
           and
           arrived
           to
           passive
           unions
           before
           she
           was
           twenty
           years
           old
           ;
           
           
             and
             herein
             again
             she
             far
             out-went
             
             S.
          
           Paul.
           
             She
             confesses
          
           ,
           that
           she
           was
           in
           so
           great
           torment
           ,
           that
           they
           were
           afraid
           who
           were
           about
           her
           ,
           that
           she
           would
           have
           gone
           mad
           ;
           
           that
           she
           was
           put
           into
           such
           a
           heat
           that
           her
           sinews
           began
           to
           shrink
           with
           such
           intolerable
           pains
           that
           she
           could
           take
           no
           rest
           neither
           day
           nor
           night
           ,
           but
           was
           continually
           oppressed
           with
           a
           most
           profound
           Melancholy
           .
           
             These
             are
             the
             very
             words
             written
             by
             her self
             as
             they
             are
             translated
             out
             of
          
           Spanish
           
             by
             an
          
           English
           Iesuit
           ;
           
             after
             this
             she
             saith
          
           ,
           she
           fell
           into
           a
           trance
           ;
           so
           that
           she
           remained
           without
           sense
           almost
           four
           dayes
           ,
           
           after
           which
           she
           remained
           under
           violent
           Torments
           ,
           
           and
           her
           head
           exceedingly
           distempered
           ;
           and
           was
           not
           perfectly
           recovered
           in
           three
           years
           .
           
           Then
           she
           took
           S.
           Joseph
           for
           her
           Patron
           ;
           whom
           she
           called
           her
           Father
           and
           Protector
           ;
           and
           whereas
           other
           Saints
           help
           us
           in
           some
           one
           necessity
           ,
           she
           had
           experience
           that
           this
           Saint
           helpeth
           us
           in
           all
           ;
           and
           that
           our
           Lord
           will
           give
           us
           to
           understand
           ,
           that
           as
           he
           was
           subject
           to
           him
           on
           earth
           ,
           so
           likewise
           in
           Heaven
           he
           obtaineth
           whatsoever
           he
           asketh
           .
           
             (
             I
             am
             very
             much
             mistaken
             if
             this
             savour
             not
             of
             other
             kind
             of
          
           Divinity
           
             than
             ever
             S.
          
           Paul
           
             preached
             )
             And
             she
             adds
          
           ,
           that
           she
           had
           a
           great
           zeal
           to
           perswade
           others
           to
           be
           devout
           to
           this
           glorious
           Saint
           :
           
           because
           he
           helpeth
           those
           souls
           exceedingly
           which
           commend
           
           themselves
           to
           him
           ;
           especially
           those
           that
           desire
           a
           Master
           to
           teach
           them
           how
           to
           pray
           ;
           
             (
             I
             suppo●e
             she
             means
             this
          
           contemplative
           way
           )
           .
           
             After
             such
             an
             account
             given
             of
             her self
             ,
             I
             do
             not
             at
             all
             wonder
             at
             the
             frequency
             of
             her
          
           Visions
           and
           Raptures
           ;
           in
           one
           ,
           
           
             she
             saith
          
           ,
           she
           saw
           Christ
           more
           plainly
           with
           the
           eyes
           of
           her
           soul
           ,
           than
           she
           could
           have
           seen
           him
           with
           the
           eyes
           of
           her
           body
           ;
           and
           she
           looked
           upon
           it
           as
           a
           temptation
           of
           the
           Devil
           ,
           that
           she
           was
           ready
           to
           think
           ,
           this
           was
           nothing
           but
           Imagination
           .
           
             After
             this
          
           ,
           
           
             she
             relates
             at
             large
          
           how
           she
           came
           to
           be
           swallowed
           up
           in
           the
           depths
           of
           Mystical
           Theologie
           ;
           and
           talks
           of
           Gods
           suspending
           the
           operations
           of
           the
           understanding
           ;
           in
           which
           ,
           
           
             she
             saith
          
           ,
           it
           understandeth
           more
           in
           the
           space
           of
           a
           Creed
           without
           discoursing
           ,
           than
           we
           can
           understand
           with
           all
           our
           earthly
           diligences
           in
           many
           years
           :
           
             This
             she
             calls
          
           ,
           being
           wholly
           ingulfed
           in
           God
           ;
           and
           distinguisheth
           this
           State
           ,
           
           wherein
           the
           soul
           seems
           to
           be
           altogether
           out
           of
           her self
           ,
           from
           Visions
           ;
           
             and
             she
             describes
          
           the
           third
           degree
           of
           Prayer
           to
           be
           a
           glorious
           frenzy
           ,
           an
           heavenly
           folly
           ;
           
           in
           which
           ,
           
             she
             saith
          
           ,
           she
           had
           been
           as
           it
           were
           frantick
           and
           drunken
           in
           this
           love
           ,
           and
           could
           never
           understand
           how
           it
           was
           ;
           and
           in
           this
           State
           ,
           
             she
             saith
          
           ,
           they
           speak
           many
           words
           in
           Gods
           praise
           without
           order
           ,
           
           at
           least
           the
           understanding
           is
           nothing
           worth
           here
           ;
           
           
             for
             she
             adds
          
           ,
           that
           then
           she
           speaketh
           a
           thousand
           follies
           ,
           and
           she
           knew
           one
           who
           ,
           being
           no
           Poet
           ,
           chanced
           to
           compose
           very
           significant
           Verses
           extempore
           ,
           declaring
           his
           pain
           very
           well
           ,
           not
           made
           by
           his
           own
           wit.
           But
           there
           is
           a
           degree
           beyond
           this
           ,
           
             which
             she
             calls
          
           ,
           
           the
           State
           of
           not
           feeling
           ,
           but
           enjoying
           without
           understanding
           what
           we
           enjoy
           ;
           but
           how
           this
           Union
           is
           ,
           and
           what
           it
           is
           ,
           she
           cannot
           give
           it
           to
           be
           understood
           ,
           but
           leaves
           it
           to
           the
           Mystical
           Theology
           .
           
             Afterwards
             she
             distinguisheth
             between
          
           Union
           and
           Raptures
           :
           
           
             and
             saith
          
           ,
           that
           these
           exceed
           Union
           ,
           
             which
             he
             that
             writes
             the
          
           Glosses
           
             in
             the
          
           Margin
           saith
           ,
           that
           she
           means
           that
           the
           soul
           enjoyeth
           God
           more
           in
           raptures
           ;
           
             but
             she
             tells
             us
          
           ,
           that
           Union
           seemeth
           beginning
           ,
           midst
           and
           end
           ;
           but
           our
           Lord
           must
           declare
           this
           ,
           i.
           e.
           
             she
             knew
             not
             what
             she
             meant
             herself
             .
             In
             some
             of
             her
          
           raptures
           
             she
             speaks
          
           of
           Gods
           carrying
           away
           her
           soul
           ,
           
           and
           almost
           ordinarily
           her
           head
           also
           after
           her
           ,
           so
           that
           she
           could
           not
           detain
           it
           ,
           and
           sometimes
           her
           whole
           body
           lifting
           it
           up
           :
           
           in
           these
           
             she
             saith
          
           ,
           she
           undergoes
           great
           violence
           ,
           and
           she
           was
           quite
           tyred
           with
           them
           :
           at
           other
           times
           
             she
             saith
          
           ,
           
           her
           body
           was
           so
           light
           in
           raptures
           ,
           that
           all
           the
           heaviness
           of
           it
           was
           taken
           away
           ;
           or
           rather
           ,
           that
           the
           body
           remaineth
           
           as
           it
           were
           dead
           ,
           without
           doing
           any
           thing
           ,
           in
           which
           sometimes
           the
           senses
           are
           wholly
           lost
           ;
           but
           ordinarily
           they
           are
           troubled
           :
           and
           in
           the
           height
           of
           raptures
           ,
           
             she
             saith
          
           ,
           they
           neither
           hear
           ,
           
           nor
           see
           ,
           nor
           feel
           in
           her
           opinion
           ;
           no
           power
           hath
           the
           use
           of
           it self
           ,
           nor
           knoweth
           what
           passeth
           in
           this
           occasion
           ;
           nor
           are
           we
           capable
           of
           understanding
           it
           .
           In
           this
           state
           ,
           
             she
             saith
          
           ,
           the
           soul
           is
           ingulfed
           ;
           or
           to
           say
           better
           ,
           our
           Lord
           is
           ingulfed
           in
           her
           ,
           and
           keeping
           her
           in
           himself
           for
           a
           little
           space
           ,
           she
           remaineth
           with
           her
           will
           alone
           :
           
             and
             sets
             forth
          
           the
           body
           as
           bound
           for
           many
           hours
           in
           it
           ,
           
           and
           yet
           sometime
           the
           understanding
           and
           memory
           distracted
           ;
           and
           after
           they
           return
           to
           themselves
           .
           When
           the
           rapture
           is
           over
           ,
           it
           happeneth
           sometimes
           that
           our
           powers
           are
           so
           absorpt
           and
           as
           it
           were
           drowned
           for
           a
           day
           or
           two
           or
           three
           ,
           that
           it
           seemeth
           they
           are
           not
           in
           themselves
           .
           
             There
             are
             these
             circumstances
             more
             to
             be
             observed
             concerning
             her
             :
          
           
           1.
           
           That
           she
           was
           under
           great
           bodily
           weakness
           all
           this
           while
           .
           2.
           
           
           
             That
             at
             this
             time
             when
             she
             had
             so
             many
             of
             these
          
           raptures
           ,
           
             she
             confesses
             her self
          
           ,
           that
           she
           was
           very
           backward
           and
           in
           the
           beginnings
           of
           vertues
           and
           mortifications
           .
           3.
           
           
           That
           her
           great
           friends
           who
           had
           examined
           and
           considered
           her
           case
           ,
           declared
           to
           her
           ,
           that
           they
           looked
           upon
           all
           these
           things
           as
           
           delusions
           of
           the
           Devil
           ;
           
           
             upon
             which
          
           she
           applyed
           her self
           to
           the
           Jesuits
           ,
           
           who
           encouraged
           her
           very
           much
           ,
           
           
             and
             told
             her
          
           ,
           it
           was
           the
           Spirit
           of
           God
           ;
           
           
             and
             henceforward
             they
             were
             the
             great
             men
             who
             gave
             her
             directions
             ,
             not
             to
             resist
             those
          
           impulsions
           and
           elevations
           ,
           
             as
             she
             had
             been
             advised
             before
             ;
             and
             put
             her
             upon
          
           greater
           perfection
           ;
           
             then
             she
             fell
             into
             her
          
           raptures
           ,
           
             and
             understood
             in
             one
             of
             them
             ,
          
           
           that
           hence
           forward
           she
           was
           not
           to
           converse
           with
           men
           ,
           but
           Angels
           :
           
             and
             after
             this
          
           ,
           she
           had
           such
           kind
           of
           voices
           very
           frequent
           within
           her
           ,
           
           which
           
             she
             saith
          
           ,
           are
           very
           formal
           words
           ,
           but
           not
           heard
           with
           corporal
           ears
           ,
           but
           understood
           much
           more
           plainly
           ,
           than
           if
           they
           were
           heard
           ;
           and
           these
           speeches
           ,
           
           
             she
             saith
             afterwards
          
           ,
           were
           very
           continual
           with
           her
           ;
           and
           she
           had
           visions
           very
           frequently
           ;
           
             in
             one
             of
             which
          
           she
           saw
           only
           the
           hands
           of
           Christ
           ,
           
           
             and
             in
             another
          
           his
           divine
           Countenance
           ,
           which
           seemed
           wholly
           to
           abstract
           her
           ,
           
           and
           afterwards
           she
           saw
           him
           altogether
           ,
           but
           not
           with
           her
           corporal
           eyes
           ,
           
             she
             confesses
             :
             and
             she
             satisfied
             her self
             ,
          
           it
           could
           not
           be
           her
           imagination
           only
           ,
           although
           her
           Confessor
           told
           her
           so
           ,
           
           because
           the
           beauty
           was
           so
           great
           ,
           as
           to
           exceed
           her
           imagination
           ;
           
             yet
             he
             still
             encouraged
             her
             ,
             when
             as
             appears
             by
             her
          
           own
           confession
           ,
           
           others
           about
           her
           
             whom
             she
             had
             a
             great
             opinion
             
             of
             ,
             endeavoured
             to
             convince
             her
             it
             was
             only
             her
             imagination
             ,
          
           to
           her
           great
           trouble
           ;
           
           
             insomuch
             ,
             that
             she
             saith
          
           ,
           the
           contradiction
           of
           the
           good
           were
           sufficient
           to
           have
           put
           her
           out
           of
           her
           wits
           .
           This
           Vision
           
             of
             the
          
           Beauty
           of
           Christ
           continued
           ordinarily
           with
           her
           for
           two
           years
           and
           an
           half
           ,
           
           in
           which
           she
           had
           a
           great
           desire
           to
           see
           the
           colour
           of
           his
           eyes
           ,
           and
           what
           bigness
           they
           were
           of
           ,
           but
           never
           could
           obtain
           that
           favour
           .
           
             When
             the
          
           Iesuit-Confessor
           
             was
             out
             of
             the
             way
             ,
             others
             told
             her
             plainly
             ,
          
           
           it
           was
           the
           Devil
           that
           deluded
           her
           ;
           
             and
             they
             bid
             her
          
           cross
           
             her self
             when
             she
             saw
             a
          
           Vision
           ;
           
           
             she
             held
             a
          
           Cross
           in
           her
           hand
           to
           save
           her self
           the
           trouble
           ,
           
           and
           Christ
           took
           it
           in
           his
           and
           gave
           it
           her
           again
           with
           four
           Precious
           Stones
           which
           had
           the
           five
           wounds
           artificially
           engraven
           upon
           them
           ,
           which
           no
           body
           could
           see
           but
           her self
           .
           
             After
             this
          
           ,
           she
           had
           a
           vision
           of
           Angels
           ,
           and
           clearly
           discerned
           the
           coelestial
           Hierarchy
           ;
           
           but
           she
           supposed
           one
           of
           those
           she
           saw
           to
           be
           one
           of
           the
           Seraphins
           ,
           who
           pierced
           her
           heart
           with
           a
           fiery
           dart
           ,
           and
           when
           he
           pulled
           it
           out
           again
           ,
           it
           left
           her
           wholly
           inflamed
           with
           great
           love
           to
           God
           ;
           but
           under
           excessive
           pain
           ,
           which
           yet
           caused
           so
           great
           pleasure
           ,
           that
           she
           could
           not
           desire
           to
           〈◊〉
           removed
           :
           in
           the
           dayes
           that
           this
           〈◊〉
           
             she
             saith
          
           ,
           she
           was
           like
           a
           Fool
           ,
           
           she
           desired
           neither
           to
           see
           
           nor
           speak
           ,
           but
           to
           embrace
           her
           pain
           .
           
             Not
             long
             after
             she
             relates
          
           ,
           how
           sometimes
           for
           three
           weeks
           together
           her
           imagination
           would
           be
           so
           tormented
           with
           trifles
           and
           toyes
           ,
           
           that
           she
           could
           think
           of
           nothing
           else
           :
           
             then
             she
             fell
          
           into
           such
           a
           fit
           of
           dulness
           and
           heaviness
           without
           any
           kind
           of
           sense
           or
           remembrance
           of
           her
           former
           Visions
           and
           Raptures
           ;
           
           or
           else
           no
           otherwise
           than
           as
           of
           a
           dream
           to
           afflict
           ,
           and
           then
           she
           was
           full
           of
           doubts
           and
           suspicions
           ,
           that
           all
           was
           but
           imagination
           ;
           
           and
           if
           she
           conversed
           with
           any
           ,
           the
           Devil
           put
           her
           in
           such
           a
           distasteful
           spirit
           of
           anger
           ,
           
           that
           it
           seemed
           as
           if
           she
           would
           eat
           all
           ,
           not
           being
           able
           to
           do
           otherwise
           .
           
             Then
             again
          
           ,
           she
           had
           comfort
           in
           an
           instant
           ,
           
           sometimes
           with
           a
           word
           ,
           sometimes
           with
           Visions
           ;
           
             which
             continued
             for
             a
             time
          
           more
           frequent
           than
           before
           ;
           then
           she
           thought
           ,
           
           that
           her
           bodily
           sickness
           was
           the
           cause
           of
           her
           former
           disturbance
           ,
           and
           that
           her
           understanding
           was
           so
           unruly
           ,
           that
           it
           seemed
           like
           a
           furious
           fool
           ,
           whom
           no
           body
           could
           bind
           ,
           neither
           was
           she
           able
           to
           keep
           it
           quiet
           for
           the
           space
           of
           a
           Creed
           :
           
             At
             other
             times
             again
          
           she
           compares
           her self
           to
           an
           Ass
           ,
           
           being
           in
           a
           manner
           without
           any
           feeling
           ;
           
             and
             so
          
           it
           falleth
           out
           oft-times
           ,
           
             she
             saith
          
           ,
           
           that
           one
           while
           she
           laughed
           at
           her self
           ,
           and
           other
           times
           she
           was
           much
           afflicted
           ;
           and
           the
           inward
           motion
           provoked
           her
           to
           put
           
           posies
           and
           flowers
           upon
           Images
           ,
           
             and
             such
             kind
             of
             imployments
             .
             After
             this
             ,
             the
             scene
             of
             her
             imagination
             was
             quite
             changed
             ,
             for
             it
          
           represented
           nothing
           but
           Devils
           to
           her
           :
           
           
             in
             which
             state
             ,
             she
             tryed
             one
             pleasant
             experiment
             ,
          
           viz.
           
             how
             much
             more
             the
          
           Devils
           
             are
             afraid
             of
          
           Holy
           Water
           ,
           
             than
             of
             the
          
           Sign
           
             of
             the
          
           Cross
           ;
           
           from
           the
           Cross
           they
           fly
           ,
           but
           so
           as
           to
           return
           presently
           ,
           but
           from
           the
           Holy
           Water
           ,
           so
           as
           to
           return
           no
           more
           ,
           (
           
             Methinks
             then
             she
             should
             have
             used
             it
             but
             once
          
           )
           and
           it
           was
           not
           more
           terrible
           to
           Devils
           ,
           than
           she
           found
           it
           comfortable
           to
           her
           soul
           ;
           
             for
             she
             saith
          
           ,
           that
           she
           found
           a
           particular
           and
           very
           evident
           comfort
           when
           she
           took
           it
           ,
           and
           such
           a
           delight
           which
           strengthned
           her
           whole
           soul
           :
           which
           she
           found
           very
           often
           ,
           and
           considered
           it
           with
           great
           reflection
           :
           
             then
             she
             relates
          
           ,
           her
           being
           in
           Spirit
           in
           Hell
           ,
           
           and
           what
           she
           endured
           there
           ;
           
             and
             towards
             the
             conclusion
          
           ,
           her
           being
           placed
           in
           Heaven
           in
           a
           rapture
           ,
           
           and
           seeing
           what
           was
           done
           there
           ,
           where
           she
           saw
           her
           Father
           and
           Mother
           ,
           
             &c.
             after
             which
             she
             adds
          
           ,
           that
           our
           Lordshewed
           her
           greater
           secrets
           (
           
             What!
             than
             what
             is
             done
             in
             Heaven
             ?
          
           )
           for
           it
           is
           not
           possible
           ,
           
           
             she
             saith
          
           ,
           to
           see
           more
           than
           was
           represented
           unto
           her
           ;
           the
           least
           part
           of
           it
           was
           sufficient
           to
           make
           her
           soul
           remain
           astonished
           ;
           and
           found
           it
           impossible
           to
           declare
           
           some
           little
           part
           of
           it
           .
           
             And
             now
             we
             find
             her
             at
             S.
          
           Pauls
           
             height
             ,
             and
             need
             go
             no
             farther
             in
             the
             account
             of
             her
          
           Visions
           ,
           
             which
             continues
             to
             the
             end
             of
             her
             Book
             ;
             but
             let
             me
             ask
          
           O.
           N.
           
             who
             hath
             particularly
             recommended
          
           this
           life
           
             to
             the
          
           consideration
           of
           any
           sober
           Protestant
           ,
           
           
             whether
             he
             doth
             in
             good
             earnest
          
           think
           that
           M.
           Teresa
           
             had
             the
             same
             kind
             of
          
           Raptures
           
             that
             S.
          
           Paul
           
             had
             ?
             I
             know
             he
             must
             not
          
           say
           
             otherwise
             ,
             since
             the
          
           Roman
           Church
           hath
           Canonized
           
             her
             for
             a
          
           Saint
           ;
           
             but
             I
             think
             ,
             they
             had
             done
             her
             a
             greater
             kindness
             ,
             to
             have
             appointed
             her
             good
          
           Physicians
           
             in
             time
             ,
             instead
             of
             her
          
           Iesuitical
           Confessors
           .
           
             I
             could
             hardly
             have
             thought
             ,
             that
             among
          
           Christians
           
             I
             should
             have
             found
             S.
          
           Pauls
           Rapture
           
             parallel'd
             by
             such
             as
             these
             ;
             but
             we
             have
             lived
             to
             see
             strange
             things
             .
             If
             S.
          
           Paul
           
             had
             discovered
             in
             his
             Writings
             so
             many
             Symptoms
             of
             a
             disturbed
             fancy
             ,
             such
             an
          
           oppression
           of
           Melancholy
           ,
           
             such
             rovings
             of
          
           Imagination
           ,
           
             such
             an
             uncertainty
             of
             temper
             ;
             could
             we
             ever
             think
             the
             world
             would
             have
             believed
             that
          
           Ecstasie
           ,
           
             which
             he
             expresseth
             with
             so
             much
             Modesty
             ,
             and
             makes
             so
             many
          
           Apologies
           
             for
             himself
             ,
             that
             he
             was
             forced
             to
             mention
             it
             ;
             by
             the
             false
          
           Apostles
           
             boasting
             of
             their
             Revelations
          
           ?
           It
           is
           not
           expedient
           for
           me
           doubtless
           to
           glory
           ;
           
           I
           will
           come
           to
           Visions
           and
           Revelations
           of
           the
           
           Lord.
           I
           knew
           a
           man
           in
           Christ
           above
           fourteen
           years
           ago
           ,
           &c.
           
           Of
           such
           a
           one
           will
           I
           glory
           ,
           yet
           of
           my self
           I
           will
           not
           glory
           ,
           but
           in
           mine
           infirmities
           ;
           —
           but
           now
           I
           forbear
           lest
           any
           man
           should
           think
           of
           me
           above
           that
           which
           he
           seeth
           me
           to
           be
           ,
           or
           that
           he
           heareth
           of
           me
           .
           
             Although
             he
             had
             many
          
           Revelations
           ,
           
             he
             mentions
             but
          
           one
           ;
           
             and
             that
             with
             the
             greatest
             modesty
             that
             may
             be
             under
             a
             third
             person
             ,
             and
             that
             above
             fourteen
             years
             ago
             .
             He
             tells
             no
             long
             stories
             of
             a
          
           succession
           of
           Visions
           and
           Raptures
           ,
           and
           sights
           of
           Angels
           and
           Devils
           ;
           
             mixed
             with
             many
             impertinencies
             and
             indications
             of
             a
             disordered
             Imagination
             .
             But
             saith
          
           O.
           N.
           that
           could
           not
           be
           in
           S.
           Teresa
           ,
           considering
           the
           diligence
           that
           was
           used
           for
           several
           years
           in
           the
           tryal
           of
           her
           Spirit
           ,
           and
           her
           Visions
           were
           confirmed
           to
           be
           from
           God
           ,
           by
           a
           general
           attestation
           of
           them
           throughout
           the
           Christian
           World
           ;
           even
           those
           who
           suspected
           and
           questioned
           them
           at
           first
           afterwards
           magnifying
           them
           .
           
             But
             I
             desire
             no
             other
             evidence
             in
             this
             case
             ,
             than
             what
             she
             gives
             her self
             ;
             supposing
             the
             matters
             of
             fact
             to
             be
             true
             according
             to
             her
             own
             relation
             ;
             not
             that
             I
             would
             condemn
             her
             ,
             according
             to
             Mr.
          
           Cressy
           
             's
             soft
             language
             ,
             as
             a
          
           hypocritical
           Visionaire
           ;
           
             nor
             as
             many
             of
             her
             Friends
             did
             ,
             as
          
           one
           deluded
           by
           the
           Devil
           ;
           
           
             but
             I
             see
             nothing
             in
             her
             case
             but
             what
             might
             be
             a
             natural
             effect
             of
             an
             over-heated
             Imagination
             ,
             in
             a
             Person
             of
             a
             very
             melancholy
             devout
             temper
             ,
             especially
             being
             before-hand
             possessed
             with
             the
          
           Notions
           of
           Mystical
           Divinity
           .
           
             And
             for
             the
          
           approbations
           
             given
             to
             her
          
           Visions
           
             I
             do
             not
             wonder
             at
             them
             ,
             since
             there
             was
             a
             Design
             to
          
           Canonize
           
             her
             for
             a
          
           Saint
           ,
           
             and
             she
             was
             the
          
           Foundress
           
             of
             a
          
           new
           Order
           ;
           
             and
             that
             there
             was
             something
             relating
             to
             this
             ,
             in
             the
             penning
             of
             her
          
           Visions
           ,
           
             seems
             to
             be
             not
             obscurely
             intimated
             in
             the
             last
          
           Page
           
             of
             her
          
           Book
           ,
           
             where
             she
             desires
             him
             to
             whom
             she
             writ
             it
             ,
          
           to
           make
           haste
           to
           serve
           his
           Majesty
           ,
           
           that
           he
           might
           do
           her
           a
           Favour
           ;
           
             for
             it
             seems
             by
             her
             own
             relation
             ,
             her
             Order
             met
             with
             great
             contradiction
             at
          
           Court.
           
           
        
         
           And
           for
           the
           
             approbation
             of
             her
             Books
          
           ,
           I
           do
           no
           more
           wonder
           at
           that
           ,
           than
           I
           do
           at
           others
           that
           proceed
           upon
           the
           same
           principles
           ,
           viz.
           of
           
             Mystical
             Theologie
          
           .
           But
           I
           do
           exceedingly
           admire
           at
           those
           persons
           ,
           who
           dare
           to
           bring
           the
           single
           instance
           of
           S.
           
             Pauls
             Rapture
          
           ,
           to
           justifie
           all
           the
           pretences
           to
           Visions
           and
           Raptures
           ,
           of
           the
           Melancholy
           and
           distempered
           Women
           of
           their
           Church
           .
           If
           we
           had
           not
           so
           great
           reason
           to
           put
           such
           a
           mighty
           difference
           between
           them
           ,
           as
           to
           the
           Wisdom
           of
           the
           Persons
           ,
           the
           reasonableness
           
           of
           their
           Doctrine
           ,
           the
           Miracles
           wrought
           to
           confirm
           the
           testimony
           of
           the
           Apostles
           ;
           it
           would
           be
           ,
           as
           
             Cardinal
             Bessarion
          
           said
           of
           the
           
             Canonizations
             of
             new
             Saints
             ,
             that
             it
             made
             men
             Question
             the
             old
          
           ;
           so
           these
           new
           Raptures
           and
           Visions
           would
           expose
           the
           credit
           and
           Authority
           of
           undoubtedly
           
             Divine
             Revelations
          
           .
           Therefore
           let
           Mr.
           Cressy
           and
           
             O.
             N.
          
           have
           a
           care
           ,
           while
           they
           are
           so
           ready
           to
           charge
           me
           
             with
             blaspheming
             Gods
             Saints
          
           ,
           that
           by
           making
           the
           case
           so
           parallel
           between
           the
           Prophets
           and
           Apostles
           and
           their
           
             new
             Saints
          
           ,
           they
           do
           not
           lay
           in
           the
           way
           of
           all
           considering
           men
           of
           their
           Church
           ,
           one
           of
           the
           greatest
           temptations
           to
           Infidelity
           .
        
         
           §
           .
           6.
           
           But
           O.
           N.
           
             hath
             not
             yet
             done
          
           :
           
           
             for
             he
             brings
          
           all
           those
           phrases
           of
           Scripture
           ,
           that
           relate
           to
           the
           sanctification
           of
           mens
           souls
           by
           divine
           Grace
           ,
           and
           the
           comfort
           of
           Gods
           Spirit
           ,
           and
           the
           extraordinary
           Revelations
           which
           came
           by
           the
           pouring
           out
           of
           the
           Holy
           Ghost
           upon
           the
           Apostles
           and
           their
           Disciples
           ,
           
             to
             justifie
             the
             expressions
             of
          
           Mystical
           Divinity
           ;
           
             which
             are
             all
             extreamly
             impertinent
             ,
             unless
             he
             can
             prove
             from
             any
             of
             them
             such
             an
          
           Union
           
             with
             the
          
           Divine
           Essence
           ,
           as
           excludes
           the
           use
           of
           ratiocination
           in
           the
           soul
           ;
           
             wherein
             the
          
           perfection
           of
           
           Contemplative
           prayer
           
             is
             placed
             ,
             and
             all
             the
             other
             phrases
             are
             to
             be
             understood
             with
             a
             respect
             to
             this
             .
          
           
           And
           what
           though
           there
           be
           two
           Spirits
           working
           within
           us
           ,
           and
           there
           be
           degrees
           of
           spiritual
           persons
           ,
           and
           the
           Spirit
           assists
           the
           souls
           of
           men
           with
           good
           motions
           which
           ought
           not
           to
           be
           resisted
           ;
           and
           what
           if
           some
           have
           a
           greater
           measure
           of
           this
           Assistance
           than
           others
           ;
           what
           if
           excellent
           minds
           may
           attain
           to
           an
           assurance
           that
           they
           are
           under
           the
           conduct
           of
           the
           Divine
           Spirit
           ,
           and
           may
           have
           great
           comfort
           and
           satisfaction
           therein
           ;
           
             nay
             ,
             what
             if
             I
             should
             grant
             ,
          
           that
           a
           State
           of
           Perfection
           were
           attainable
           in
           this
           life
           ;
           
             yet
             all
             this
             were
             nothing
             to
             his
             purpose
             ;
             unless
             he
             can
             prove
             ,
             that
             the
             supposing
             the
          
           perfection
           
             of
             a
             Christian
             to
             be
             consistent
             with
             laying
             aside
             the
          
           Use
           
             of
             all
          
           ratiocination
           ,
           
             as
             it
             is
             in
             the
          
           Mystical
           Union
           ,
           
             doth
             not
             expose
             men
             to
             the
             greatest
          
           Enthusiasm
           ,
           
             and
             most
          
           Fanatick
           Delusions
           
             imaginable
             .
             I
             mean
          
           that
           state
           ,
           
             which
             himself
             expresses
          
           ,
           
           by
           those
           supernatural
           elevations
           wherein
           are
           communicated
           to
           the
           soul
           many
           times
           Celestial
           Secrets
           ,
           and
           Divine
           Mysteries
           ,
           and
           future
           events
           by
           internal
           words
           and
           Revelation
           ;
           all
           which
           things
           are
           received
           by
           it
           with
           a
           great
           tranquillity
           and
           attention
           ,
           and
           cessation
           of
           the
           natural
           use
           of
           its
           Faculties
           Sensitive
           or
           Intellectual
           :
           
           nor
           seems
           it
           in
           its
           own
           disposal
           while
           it
           hath
           these
           touches
           .
           And
           this
           is
           that
           ,
           
             he
             tells
             us
          
           ,
           which
           the
           Mystick
           Divines
           express
           by
           the
           terms
           of
           a
           supernatural
           ,
           or
           rather
           superessential
           life
           ,
           a
           Deisormity
           ,
           or
           Deification
           ;
           of
           a
           sense
           or
           fruition
           of
           Gods
           presence
           in
           the
           fund
           ,
           depth
           ,
           or
           center
           ,
           or
           innermost
           part
           of
           the
           soul
           ,
           or
           also
           in
           the
           Apex
           or
           supream
           point
           of
           it
           ;
           of
           Passive
           Unions
           ,
           wherein
           is
           to
           be
           understood
           not
           an
           exclusion
           of
           all
           acts
           whatsoever
           ,
           but
           an
           exclusion
           of
           any
           discursive
           and
           laborious
           acts
           ,
           and
           any
           primary
           moving
           of
           it self
           to
           action
           .
           
             This
             explication
             I
             accept
             of
             ;
             and
             undertake
             to
             make
             it
             appear
             ,
             that
             in
             it
             is
             contained
             the
             greatest
             height
             of
          
           Fanaticism
           .
           
             For
             what
             can
             be
             imagined
             greater
             ,
             than
             to
             exempt
             all
             pretenders
             to
          
           Enthusiasm
           and
           Divine
           Inspiration
           
             from
             any
             tryal
             by
          
           humane
           reason
           ?
           For
           if
           no
           persons
           are
           competent
           Iudges
           of
           these
           supernatural
           elevations
           ,
           but
           those
           which
           have
           experience
           of
           them
           ;
           
             as
             they
             assert
             ;
             if
          
           by
           virtue
           of
           these
           elevations
           men
           come
           to
           the
           knowledge
           of
           Divine
           Mysteries
           and
           Future
           Events
           by
           internal
           words
           and
           Revelation
           ;
           
             what
             is
             to
             be
             done
             with
             any
             Person
             who
             pretends
             to
             these
          
           elevations
           ?
           
             Must
             their
          
           Confessors
           
             judge
             of
             them
             ?
             But
             why
             ?
             for
             either
             they
             have
             not
             experienced
             these
             things
             ,
             and
             then
             
             they
             are
             no
          
           competent
           Iudges
           ;
           
             or
             they
             have
             ,
             and
             then
             they
             are
             pretenders
             to
             the
             same
             things
             ,
             and
             ought
             as
             much
             to
             be
             judged
             by
             others
             :
             but
             how
             ?
             by
             the
          
           acts
           of
           reason
           ,
           
             and
             the
          
           rules
           
             of
             it
             ?
             how
             is
             that
             possible
             ,
             when
             they
             are
             supposed
             to
             be
             above
             all
          
           acts
           of
           Reason
           and
           Discourse
           ?
           
             and
             to
             do
             it
          
           without
           reason
           ,
           
             will
             be
             as
             little
             honour
             to
             the
          
           Iudges
           ,
           
             as
             it
             will
             be
             Vindication
             to
             the
             pretenders
             .
             But
          
           the
           Church
           is
           to
           be
           Iudge
           :
           
             Why
             so
             ?
             since
             the
          
           Spirit
           
             can
             no
             more
             deceive
             one
             than
             a
             thousand
             ;
             and
             they
             have
             satisfaction
             in
             themselves
             ,
             that
             it
             is
          
           the
           Spirit
           of
           God
           
             in
             them
             ,
             as
             much
             as
             it
             is
             possible
             for
             any
             to
             have
             that
             the
          
           Spirit
           of
           God
           directs
           the
           Church
           ;
           
             nay
             ,
             much
             greater
             ,
             for
             the
             other
             is
             only
             the
             certainty
             of
          
           reason
           and
           discourse
           ;
           
             but
             this
             is
             an
             inward
          
           Certainty
           of
           Experience
           ,
           above
           all
           ratiocination
           .
           But
           how
           
             again
             shall
             the
          
           Church
           judge
           
             of
             this
             ?
             If
             the
          
           Church
           
             pretend
             to
             the
             same
             thing
             ,
             she
             is
             lyable
             to
             the
             same
             accusation
             ;
             if
             she
             does
             not
             ,
             she
             can
             have
             no
             pretence
             to
             judge
             of
             things
             that
             are
             to
             be
             known
             only
             by
          
           experience
           .
           
             So
             that
             if
             men
             speak
             consequently
             and
             agreeably
             to
             themselves
             ,
             there
             is
             no
             way
             of
             tryal
             left
             for
             pretenders
             to
             these
             things
             .
             And
             what
             should
             hinder
             every
          
           Enthusiast
           
             from
             this
             pretence
             ,
             or
             something
             very
             like
             it
          
           ;
           
           viz.
           Divine
           Inspiration
           ?
           
             Why
             should
             the
             pretence
             to
             the
          
           Spirit
           
             be
             more
             lyable
             to
             the
             tryal
             of
             other
             mens
          
           reason
           or
           Authority
           ,
           
             than
             the
             pretence
             to
          
           Mystical
           Unions
           ?
           
             Cannot
             they
             make
             use
             of
             the
             very
             same
             places
             of
          
           Scripture
           
             to
             justifie
             all
             the
          
           Fanatick
           pretences
           to
           immediate
           impulses
           and
           motions
           
             of
             the
          
           Divine
           Spirit
           ?
           
             Cannot
             they
             tell
             men
             as
             easily
             ,
          
           that
           they
           that
           are
           unexperienced
           are
           no
           Iudges
           in
           this
           case
           ;
           
             and
             that
          
           the
           sensual
           man
           cannot
           understand
           the
           things
           of
           the
           Spirit
           of
           God
           ?
           
             Nay
             ,
             these
             have
             been
             the
             very
             pleas
             of
             all
             our
          
           Enthusiasts
           ,
           
             and
             there
             is
             scarce
             one
             place
             of
          
           Scripture
           
             mentioned
             by
          
           O.
           N.
           
             which
             they
             have
             not
             been
             before-hand
             with
             him
             ,
             in
             producing
             to
             the
             very
             same
             purpose
             .
             I
             cannot
             then
             find
             out
             the
             difference
             ,
             between
             the
             highest
             of
             our
          
           Enthusiasts
           and
           theirs
           ;
           
             and
             the
             very
             same
             pleas
             which
             serve
             for
             the
             one
             ,
             will
             justifie
             the
             other
             also
             .
             What
             have
             they
             ever
             pretended
             to
             ,
             but
             to
             understand
          
           celestial
           secrets
           ,
           divine
           mysteries
           ,
           or
           future
           events
           by
           immediate
           Revelation
           ?
           
             Now
             all
             these
             things
             are
             owned
             ,
             defended
             and
             justified
             by
             the
          
           Roman
           
             Church
             ,
             and
             yet
             they
             not
             lyable
             to
             the
             charge
             of
          
           Fanaticism
           ?
        
         
         
           §
           .
           7.
           
           
             No
             ,
             saith
          
           O.
           N.
           Enthusiasm
           or
           Fanaticism
           doth
           not
           lye
           in
           speaking
           things
           hard
           to
           be
           understood
           ,
           
           nor
           yet
           the
           pretending
           high
           and
           mysterious
           effects
           ,
           Visions
           ,
           Revelations
           ,
           &c.
           for
           all
           these
           we
           believe
           may
           be
           and
           are
           often
           wrought
           in
           Gods
           Saints
           by
           the
           Holy
           Spirit
           ,
           and
           his
           special
           presence
           in
           their
           souls
           ,
           and
           that
           we
           say
           in
           a
           much
           higher
           and
           more
           admirable
           way
           ,
           than
           any
           of
           Satans
           infatuations
           can
           imitate
           or
           ascend
           to
           ;
           but
           Fanaticism
           is
           a
           false
           pretence
           of
           these
           ,
           or
           the
           like
           ,
           when
           having
           no
           just
           ground
           to
           be
           credited
           ,
           they
           pretend
           to
           them
           .
           
             So
             that
             the
             main
             point
             is
             yielded
             up
             to
             the
          
           Fanaticks
           ,
           viz.
           Visions
           and
           immediate
           Revelations
           ,
           and
           unaccountable
           Impulses
           from
           the
           Spirit
           of
           God
           ;
           
             all
             the
             dispute
             is
             ,
             whether
             the
          
           Popish
           Enthusiasts
           
             or
             those
             among
             us
             are
             only
             pretenders
             ?
             If
          
           O.
           N.
           
             were
             to
             convince
             a
          
           Quaker
           
             who
             pretends
             to
             such
             an
             immediate
             impulse
             of
             the
          
           Spirit
           ,
           
             this
             must
             be
             his
             method
             of
             proceeding
             with
             him
             .
          
        
         
           Friend
           ,
           I
           perceive
           thou
           talkest
           much
           of
           the
           Spirit
           of
           God
           moving
           thee
           and
           revealing
           the
           hidden
           mysteries
           of
           his
           Kingdom
           to
           thee
           ,
           but
           thy
           pretence
           is
           vain
           ,
           and
           thou
           art
           deceived
           by
           thy
           own
           fancy
           ,
           if
           not
           by
           an
           evil
           Spirit
           .
        
         
         
           No
           ,
           saith
           the
           Quaker
           ,
           I
           know
           ,
           I
           am
           not
           ,
           for
           I
           have
           the
           testimony
           of
           the
           Spirit
           within
           me
           that
           I
           am
           not
           deceived
           ;
           but
           thou
           art
           deceived
           and
           lyest
           against
           the
           Holy
           Ghost
           ,
           and
           blasphemest
           the
           Spirit
           of
           God
           working
           in
           his
           Saints
           .
        
         
           Not
           I
           ,
           saith
           O.
           N.
           I
           grant
           that
           the
           Holy
           Ghost
           doth
           work
           in
           his
           Saints
           such
           supernatural
           elevations
           ,
           whereby
           they
           understand
           divine
           Mysteries
           ,
           and
           have
           Visions
           and
           Raptures
           and
           Revelations
           more
           than
           any
           of
           you
           ;
           but
           all
           ours
           are
           true
           ,
           and
           yours
           are
           false
           .
        
         
           Thou
           lying
           Prophet
           ,
           
             replyes
             the
          
           Quaker
           ,
           Gods
           speaks
           truth
           by
           thee
           ,
           as
           he
           did
           once
           by
           
             Balaams
             Ass
          
           and
           Caiaphas
           ;
           but
           thou
           through
           the
           Wickedness
           of
           thy
           heart
           dost
           condemn
           the
           Generation
           of
           his
           Saints
           among
           us
           as
           hypocrites
           ;
           and
           wouldst
           have
           the
           Spirit
           of
           God
           dwell
           only
           among
           you
           ,
           that
           are
           the
           Sons
           of
           Mystical
           Babylon
           and
           partake
           of
           all
           her
           defilements
           ,
           that
           are
           the
           seed
           of
           the
           Beast
           and
           the
           false
           Prophet
           ,
           that
           commit
           adultery
           with
           Images
           ,
           and
           set
           up
           the
           Man
           of
           Sin
           in
           his
           Throne
           ,
           that
           have
           covered
           the
           face
           of
           the
           earth
           with
           your
           abominations
           ,
           and
           still
           go
           about
           to
           deceive
           the
           Nations
           .
           You
           have
           the
           Spirit
           of
           God
           among
           you
           !
           You
           pretend
           to
           the
           seeing
           hidden
           Mysteries
           ,
           and
           immediate
           
           Revelations
           and
           Mystical
           Unions
           with
           God!
           No
           ,
           yours
           are
           the
           Mysteries
           of
           Iniquity
           ,
           the
           Revelations
           of
           Antichrist
           ,
           and
           unions
           only
           with
           Mystical
           Babylon
           .
           You
           have
           the
           Spirit
           of
           God
           among
           you
           !
           No
           ,
           yours
           is
           the
           Spirit
           of
           Enchantment
           and
           Divination
           ,
           the
           Spirit
           of
           lying
           and
           deceit
           ,
           the
           Spirit
           of
           Antichrist
           and
           not
           of
           God.
           
        
         
           I
           say
           again
           ,
           saith
           O.
           N.
           that
           we
           have
           the
           Spirit
           ,
           and
           you
           have
           not
           .
        
         
           And
           I
           say
           by
           the
           Spirit
           ,
           that
           you
           have
           not
           ,
           
             saith
             the
          
           Quaker
           .
        
         
           
             And
             is
             not
             this
             a
             fair
             conclusion
             of
             this
             Dispute
             ?
          
           
           
             Hath
             not
          
           O.
           N.
           
             extreamly
             got
             the
             better
             of
             the
          
           Quaker
           ?
           But
           O.
           N.
           
             pleads
             yet
             farther
          
           ,
           that
           they
           make
           use
           of
           Notes
           and
           Rules
           of
           discerning
           of
           the
           pretences
           to
           Inspiration
           ;
           
             which
             I
             shall
             consider
             afterwards
             :
             but
             that
             which
          
           O.
           N.
           
             and
             Mr.
          
           Cressy
           
             do
             most
             insist
             upon
             ,
             is
             this
             ,
          
           that
           if
           such
           pretenders
           to
           Inspirations
           do
           speak
           or
           do
           any
           thing
           against
           the
           Catholick
           Church
           
             (
             as
             they
             call
             it
          
           )
           then
           their
           pretences
           are
           to
           be
           rejected
           as
           Satanical
           illusions
           .
           
             Very
             good
             !
             This
             is
             a
             way
             to
             preserve
             themselves
             ,
             but
             what
             is
             this
             to
             the
             preventing
             the
             delusions
             of
             such
             fanatick
             pretenders
             to
             Inspirations
             ,
             who
             may
             be
             grosly
             deceived
             ,
             and
             yet
             never
             speak
             or
             do
             any
             thing
             against
             their
             Church
             ;
             but
             it
             seems
             the
             least
             touch
             that
             
             way
             presently
             marrs
             all
             .
             If
          
           Mother
           Teresa
           
             had
             but
             chanced
             to
             let
             fall
             a
             word
             against
             the
          
           Power
           of
           Holy
           Water
           in
           driving
           away
           Devils
           ,
           
             or
             chanced
             in
             one
             of
             her
          
           Visions
           
             to
             have
             seen
          
           Bread
           upon
           the
           Altar
           ,
           after
           consecration
           ;
           
             away
             with
             her
             ,
             a
             meer
             hypocrite
             and
             Impostor
             ,
             one
             deluded
             by
             the
             Devil
             :
             and
             it
             had
             been
             well
             ,
             if
             after
             all
             her
          
           Visions
           and
           Raptures
           ,
           
             she
             had
             escaped
             the
          
           Inquisition
           .
           
             For
             can
             it
             possibly
             be
             so
             certain
             ,
             that
             she
             had
          
           Divine
           Visions
           ,
           
             as
             that
          
           Holy
           Water
           drives
           away
           Devils
           ;
           
             or
             that
          
           she
           had
           Mystical
           Unions
           ,
           
             as
             that
          
           no
           bread
           remained
           upon
           the
           Altar
           after
           consecration
           ?
           
             No
             ,
             no.
             If
             melancholy
             Women
             once
             offer
             to
             meddle
             in
             those
             matters
             ,
             they
             must
             then
             be
             told
             of
             their
          
           weakness
           of
           Iudgement
           and
           strength
           of
           Imagination
           and
           delusions
           of
           the
           Devil
           ;
           
             but
             if
             they
             admire
             every
             superstitious
             foolery
             ,
             and
             see
             strange
             effects
             of
          
           Holy
           Water
           ,
           
             and
             in
             some
          
           Visions
           
             can
             discern
             the
          
           very
           flesh
           and
           blood
           of
           Christ
           in
           the
           E●charist
           ,
           then
           O
           heavenly
           Visions
           !
           O
           Divine
           Saint
           !
           
             Then
             her
          
           Confessor
           
             must
             sooth
             and
             flatter
             her
             ,
             and
             suffer
             her
             to
             be
             deceived
             by
             her
             own
             imagination
             at
             least
             ,
             if
             not
             by
             something
             worse
             .
             So
             that
             this
             whole
             business
             of
          
           Visions
           and
           Revelations
           
             among
             them
             is
             managed
             by
          
           Politick
           Rules
           ;
           
             if
             they
             can
             serve
             to
             strengthen
             their
             interest
             ,
             they
             
             are
             encouraged
             ,
             if
             not
             ,
             the
             persons
             are
             presently
             discountenanced
             ,
             and
             if
             they
             persist
             in
             their
             pretences
             ,
             in
             great
             hazard
             of
             the
          
           Inquisition
           .
           
             But
             may
             not
             weak
             and
             Melancholy
             Persons
             be
             deceived
             in
             judging
             the
             effects
             of
             a
             strong
          
           Imagination
           
             to
             be
             the
          
           Inspirations
           
             of
             the
          
           Spirit
           of
           God
           ?
           What
           then
           ,
           
             say
             they
          
           ?
           these
           do
           no
           h●rt
           to
           the
           World.
           
             But
             is
             it
             no
             injury
             to
             their
             souls
             ,
             to
             suffer
             them
             to
             be
             so
             deluded
             ?
             Is
             it
             no
             dishonour
             to
          
           Christian
           Religion
           
             to
             make
             the
          
           Perfection
           
             of
             the
          
           Devotion
           
             of
             it
             to
             consist
             in
             such
             strange
             unaccountable
          
           Unions
           and
           Raptures
           ,
           
             which
             take
             away
             the
             use
             of
             all
          
           Reason
           and
           Discourse
           ?
           
             Is
             it
             nothing
             to
             have
             Persons
          
           Canonized
           for
           Saints
           ,
           
             and
             admired
             and
             worshipped
             ,
             chiefly
             for
             the
             sake
             of
             these
             things
             ?
             In
             which
             case
             ,
             not
             only
             the
             particular
             persons
             ,
             while
             they
             lived
             ,
             were
             suffered
             to
             be
             abused
             ;
             but
             the
             whole
             Christian
             World
             as
             much
             as
             lyes
             in
             them
             ,
             is
             imposed
             upon
             ;
             and
             the
             effects
             of
             a
             strong
          
           Imagination
           ,
           and
           Mystical
           Unions
           ,
           
             are
             recommended
             as
             the
          
           perfection
           
             of
             the
          
           Christian
           State.
           
        
         
           §
           .
           8.
           
           But
           whatever
           Rules
           they
           go
           by
           ;
           I
           shall
           now
           shew
           ,
           that
           such
           kind
           of
           Ecstasies
           and
           Revelations
           ,
           as
           the
           
             Mystical
             Divinity
          
           pretends
           to
           ,
           have
           been
           condemned
           by
           the
           
             Christian
             Church
          
           in
           former
           Ages
           ;
           which
           will
           
           yet
           farther
           discover
           ,
           how
           far
           it
           is
           from
           being
           
             a
             part
             of
             the
             Cristian
             doctrine
          
           ;
           ●o
           far
           is
           it
           from
           being
           
             the
             perfection
             of
             a
             Christian
             State.
          
           And
           the
           Instance
           I
           shall
           produce
           ,
           will
           be
           such
           a
           one
           ,
           wherein
           the
           judgement
           of
           the
           whole
           
             Christian
             Church
          
           was
           seen
           ,
           viz.
           in
           the
           ecstatical
           Visions
           and
           Raptures
           and
           Revelations
           which
           Montanus
           and
           his
           followers
           pretended
           to
           .
           
           Baronius
           proves
           from
           the
           testimonies
           of
           
             Philastrius
             ,
             Epiphanius
             ,
             Theodoret
          
           and
           others
           ,
           that
           Montanus
           and
           his
           companions
           were
           
             good
             Catholicks
          
           ,
           and
           great
           practisers
           of
           fasting
           and
           mortifications
           ,
           and
           were
           in
           great
           esteem
           in
           the
           Church
           for
           a
           more
           than
           ordinary
           degree
           of
           sanctity
           ;
           when
           they
           wee
           in
           this
           reputation
           they
           pretended
           to
           have
           extraordinary
           Visions
           and
           Ecstasies
           ,
           wherein
           they
           suffered
           such
           violences
           as
           
             Mother
             Teresa
          
           describes
           ;
           and
           were
           under
           such
           a
           force
           upon
           their
           minds
           ,
           as
           they
           thought
           divine
           ,
           which
           deprived
           them
           of
           the
           present
           use
           of
           ratiocination
           ,
           in
           which
           state
           ,
           they
           said
           ,
           they
           had
           many
           
             Revelations
             from
             God.
          
           Now
           here
           we
           have
           the
           very
           case
           of
           
             Mystical
             Unions
          
           ;
           and
           we
           all
           know
           that
           this
           Spirit
           of
           Montanus
           was
           rejected
           in
           the
           Christian
           Church
           as
           a
           
             Fanatick
             Enthusiastical
             Spirit
          
           ;
           but
           ,
           it
           will
           be
           worth
           our
           while
           ,
           to
           shew
           that
           it
           was
           upon
           this
           very
           ground
           ,
           because
           the
           Montanists
           
           pretended
           to
           such
           Ecstasies
           and
           Revelations
           from
           God
           ,
           which
           deprived
           men
           of
           the
           use
           of
           their
           Reason
           .
           
             Claudius
             Apollinaris
             Bishop
          
           of
           Hierapolis
           apprehending
           the
           dangerous
           consequences
           of
           these
           Enthusiastical
           pretences
           to
           Ecstasies
           and
           Revelations
           goes
           to
           Ancyra
           in
           Galatia
           to
           give
           himself
           full
           satisfaction
           as
           to
           the
           nature
           of
           them
           ;
           and
           being
           returned
           ,
           he
           writes
           this
           account
           to
           his
           friend
           Marcellus
           ,
           that
           Montanus
           was
           wont
           to
           fall
           
             into
             sudden
             transports
             and
             ecstasies
             in
             which
             he
             became
             Enthusiastical
             ,
          
           
           
             and
             uttered
             strange
             things
             ,
             and
             prophesie
             ;
             which
             ,
          
           saith
           he
           ,
           
             is
             a
             thing
             contrary
             to
             the
             constant
             tradition
             and
             practice
             of
             the
             Christian
             Church
          
           ;
           the
           same
           he
           saith
           of
           the
           two
           female
           
             Enthusiasts
             ,
             Prisca
          
           and
           Maximilla
           ;
           and
           all
           the
           account
           he
           gives
           of
           their
           separation
           from
           the
           communion
           of
           the
           Church
           was
           because
           the
           Christian
           Church
           all
           over
           the
           world
           refused
           to
           give
           any
           entertainment
           to
           their
           
             Enthusiastical
             Spirit
          
           ,
           and
           that
           the
           Churches
           of
           Asia
           having
           met
           together
           and
           examined
           this
           Spirit
           ,
           they
           condemned
           it
           
             as
             impious
          
           ,
           whereupon
           they
           were
           cast
           out
           of
           the
           Church
           ;
           upon
           which
           Maximilla
           cryed
           out
           ,
           
             I
             am
             driven
             away
             as
             a
             Wolf
             from
             the
             Sheep
             ,
          
           but
           I
           am
           no
           Wolf
           ,
           but
           the
           Word
           ,
           and
           the
           Spirit
           ,
           and
           the
           
             Power
             .
             Miltiades
          
           ,
           as
           appears
           by
           Eusebius
           ,
           
           writ
           a
           
           Book
           against
           the
           Montanists
           on
           this
           subject
           ,
           that
           
             God
             did
             not
             communicate
             Revelations
             in
             Ecstasies
          
           ;
           wherein
           he
           shewed
           ,
           that
           Montanus
           was
           wont
           to
           fall
           into
           his
           Ecstasies
           which
           ended
           in
           an
           involuntary
           Madness
           ;
           and
           then
           proves
           that
           none
           of
           the
           Prophets
           either
           of
           the
           Old
           or
           New
           Testament
           ever
           prophesied
           in
           Ecstasies
           ,
           or
           
             when
             they
             had
             no
             use
             of
             their
             Reason
             .
          
           But
           no
           one
           speaks
           more
           punctually
           to
           this
           business
           ,
           than
           Epiphanius
           ,
           
           who
           layes
           down
           this
           as
           a
           general
           Rule
           ,
           that
           
             whatever
             Prophets
             spake
             ,
             they
             delivered
             with
             the
             clear
             use
             of
             their
             Reason
             and
             Understanding
          
           ;
           and
           afterwards
           saith
           ,
           that
           the
           Montanists
           were
           very
           much
           deceived
           in
           pretending
           to
           such
           Visions
           and
           Revelations
           ,
           because
           
             God
             had
             sealed
             up
             his
             Church
             ,
             and
             put
             an
             end
             to
             those
             extraordinary
             Gifts
             .
          
           While
           there
           was
           any
           need
           of
           Prophets
           ,
           holy
           men
           of
           God
           were
           sent
           by
           him
           with
           a
           true
           Spirit
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           
             with
             great
             steadiness
             of
             mind
             ,
             and
             a
             clear
             understanding
          
           ;
           and
           afterwards
           makes
           this
           the
           characteristical
           difference
           of
           a
           true
           and
           false
           Prophet
           ;
           that
           a
           true
           Prophet
           speaks
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             with
             a
             great
             consistency
             of
             ratiocination
             and
             consequence
             .
          
           Thus
           Moses
           ,
           thus
           Isaiah
           ,
           saith
           he
           ,
           
             thus
             all
             the
             Prophets
             ;
             Do
             not
             you
             see
             ,
          
           saith
           he
           ,
           
             that
             these
             are
             the
             
             words
             of
             men
             that
             understood
             themselves
             ,
             and
             not
             of
             men
             that
             were
             ecstatical
             :
             but
             these
             pretenders
             to
             Visions
             and
             Revelations
             speak
             dark
             and
             perplexed
             and
             obscure
             things
          
           (
           viz.
           much
           like
           to
           
             Mystical
             Divinity
          
           )
           
             which
             neither
             they
             understood
             themselves
             nor
             those
             that
             hear
             them
             .
          
           As
           any
           one
           may
           see
           in
           him
           by
           the
           fragments
           he
           hath
           preserved
           both
           of
           Montanus
           and
           Maximilla
           .
           But
           they
           pleaded
           Scripture
           too
           for
           their
           Ecstasies
           and
           
             Raptures
             ,
             viz.
          
           
           Gen●
           .
           2.
           21.
           
           
             Gods
             sending
             upon
          
           Adam
           
             a
             deep
             sleep
          
           ,
           which
           was
           rendered
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           to
           which
           Epiphanius
           answers
           ,
           that
           that
           was
           only
           a
           binding
           of
           his
           senses
           by
           
             natural
             rest
          
           ;
           and
           not
           any
           force
           upon
           the
           mind
           ;
           but
           they
           had
           another
           place
           too
           as
           impertinent
           as
           this
           ,
           (
           but
           as
           impertinent
           as
           it
           is
           ,
           it
           is
           the
           very
           same
           phrase
           that
           my
           Adversaries
           produce
           )
           
             Ego
             dixi
             in
             ●xcessu
             meo
          
           ;
           
           which
           Epiphanius
           proves
           cannot
           be
           understood
           of
           any
           such
           Ecstasie
           as
           the
           Montanists
           pleaded
           for
           ;
           and
           in
           Truth
           he
           needed
           not
           take
           much
           pains
           to
           do
           it
           :
           But
           they
           could
           not
           follow
           the
           Montanists
           exactly
           ,
           
           unless
           they
           abused
           Scripture
           too
           to
           justifie
           their
           Visions
           and
           Ecstasies
           :
           So
           one
           
             Ferdinandus
             de
             Diano
          
           a
           
             Venetian
             Divine
          
           ,
           writing
           a
           Book
           purposely
           in
           Vindication
           of
           these
           things
           ,
           on
           the
           occasion
           of
           the
           Ecstasies
           and
           Visions
           of
           a
           
             Certain
             Nun
          
           ,
           
           which
           were
           sent
           to
           Paul
           the
           fifth
           ,
           and
           which
           were
           taken
           by
           her
           Confessor
           for
           fourteen
           years
           together
           ,
           makes
           use
           of
           the
           very
           same
           phrases
           of
           Scripture
           as
           the
           Montanists
           did
           ;
           but
           exceeds
           them
           in
           impertinency
           :
           for
           to
           prove
           Raptures
           he
           produces
           all
           the
           places
           where
           the
           word
           raptus
           is
           used
           ;
           
             raptus
             est
             ,
             nè
             malitia
             mutaret
             intellectum
             ejus
             ,
          
           Sap.
           4.
           
           
             Mens
             illius
             ad
             diversa
             rapitur
          
           ,
           Job
           26.
           
             rapiemur
             cum
             illis
             in
             nubibus
          
           ,
           1
           Thess.
           4.
           but
           above
           all
           ,
           commend
           me
           to
           Holofernes
           his
           Rapture
           to
           prove
           the
           Raptures
           of
           the
           
             Popish
             Saints
             ;
             Holophernis
             oculi
             à
             sandalibus
             Iudith
             rapti
             sunt
             ,
          
           
           
             &
             ejus
             cor
             &
             sensus
             cum
             illis
             rapta
             sunt
             ,
          
           Jud.
           16.
           
           Can
           any
           man
           be
           so
           hard
           hearted
           to
           withstand
           such
           manifest
           proofs
           as
           these
           are
           ?
           But
           to
           return
           to
           Epiphanius
           ;
           we
           are
           not
           to
           understand
           ,
           saith
           he
           ,
           
             any
             Rapture
             or
             Ecstasie
             of
             the
             Prophets
             ,
          
           
           
             so
             as
             to
             suppose
             them
             to
             be
             deprived
             of
             the
             use
             of
             their
             reason
             and
             them
             :
          
           So
           he
           shews
           that
           S.
           Peter
           in
           his
           Ecstasie
           had
           still
           the
           free
           exercise
           of
           his
           Reason
           ;
           which
           he
           absolutely
           affirms
           of
           every
           Prophet
           both
           of
           the
           
             Old
             and
             New
             Testament
          
           .
           
           What
           would
           Epiphanius
           have
           thought
           then
           of
           the
           
             glorious
             frenzies
          
           and
           
             heavenly
             follies
          
           of
           
             M.
             Teresa
          
           ,
           in
           which
           she
           
             spake
             she
             knew
             not
             what
          
           ?
           What
           of
           the
           
             Mystical
             Unions
          
           wherein
           the
           
             operations
             of
             the
             understanding
             
             are
             suspended
             ?
          
           What
           of
           all
           the
           holy
           Violences
           she
           underwent
           wherein
           
             both
             understanding
             and
             memory
             were
             distracted
             ?
          
           No
           doubt
           ,
           he
           would
           have
           declared
           them
           all
           to
           be
           downright
           Montanism
           ;
           and
           condemned
           by
           the
           whole
           
             Christian
             Church
          
           .
           Neither
           were
           these
           the
           only
           Persons
           who
           delivered
           the
           sense
           of
           the
           Church
           in
           this
           matter
           ;
           but
           S.
           Hierom
           saith
           the
           same
           thing
           ;
           
             The
             Prophet
          
           ,
           saith
           he
           ,
           
             speaks
             not
             in
             an
             Ecstasie
          
           (
           as
           Montanus
           ,
           
           and
           Prisca
           ,
           and
           Maximilla
           fondly
           imagine
           )
           
             but
             what
             he
             prophesies
             is
             the
             Book
             of
             the
             Vision
             of
             one
             who
             understands
             all
             he
             sayes
             .
          
           So
           of
           the
           Prophet
           Habakkuk
           ,
           
           
             he
             understands
             what
             he
             sees
             (
             contrary
             to
             the
             perverse
             doctrine
             of
          
           Montanus
           )
           
             and
             speaks
             not
             as
             a
             fool
             ,
             nor
             gives
             (
             as
             distracted
             women
             do
             )
             a
             sound
             without
             any
             signification
             .
             Whence
             it
             comes
             that
             the
             Apostle
             commands
             that
             if
             any
             thing
             be
             revealed
             to
             another
             that
             sitteth
             by
             ,
             the
             first
             should
             hold
             his
             peace
             ,
             for
             ,
          
           
           saith
           he
           presently
           after
           ,
           
             God
             is
             not
             the
             Author
             of
             confusion
             ,
             but
             of
             peace
             ;
             whence
             it
             follows
             ,
             that
             he
             who
             holds
             his
             peace
             to
             give
             way
             to
             another
             to
             speak
             ,
             he
             can
             either
             speak
             or
             hold
             his
             peace
             at
             his
             pleasure
             ;
             but
             that
             he
             who
             speaks
             in
             an
             Ecstasie
             ,
          
           i.
           e.
           
             against
             his
             will
             ,
             is
             not
             at
             liberty
             to
             speak
             or
             to
             be
             silent
             .
          
           And
           to
           the
           same
           purpose
           he
           speaks
           in
           other
           
           places
           ,
           
           
             in
             which
          
           ,
           he
           saith
           ,
           
             that
             all
             the
             Visions
             and
             Revelations
             which
             came
             ●rom
             God
             were
             full
             of
             Wisdom
             and
             Reason
             ;
             and
             not
             like
             the
             Extravagancies
             of
          
           Montanus
           .
           Nay
           S.
           Chrysostom
           goes
           higher
           ,
           
           and
           imputes
           all
           
             Fanatick
             Ecstasies
          
           to
           the
           
             Devil
             ,
             who
             breaks
             in
             upon
             the
             Soul
             ,
             and
             blinds
             the
             Understanding
             ,
             and
             darkens
             the
             Reasoning
             Faculty
             ;
             but
             the
             Spirit
             of
             God
             doth
             not
             so
             ;
             but
             suffers
             the
             heart
             to
             know
             what
             it
             sayes
             .
             The
             Devil
             as
             an
             enemy
             fights
             against
             the
             humane
             soul
             ,
             but
             the
             holy
             Spirit
             as
             taking
             care
             of
             it
             ,
             and
             ready
             to
             do
             it
             good
             ,
             communicates
             his
             Counsel
             to
             those
             who
             receive
             it
             ,
             and
             reveals
             unto
             them
             divine
             things
             with
             Understanding
             .
          
           
           And
           elsewhere
           ,
           he
           makes
           this
           the
           great
           difference
           between
           Divination
           and
           
             divine
             Revelation
          
           ;
           that
           
             the
             one
             was
             done
             in
             Ecstasies
             and
             Rapture
             ,
             with
             violence
             to
             the
             mind
             ;
             the
             other
             ●●dately
             and
             composedly
             ,
             and
             understanding
             whatever
             they
             spake
             :
             for
             God
             did
             not
             press
             them
             by
             violence
             ,
             nor
             darkned
             their
             understandings
             ;
             but
             did
             advise
             and
             teach
             them
             ,
             leaving
             them
             still
             Masters
             of
             themselves
             ,
             whence
          
           Jonas
           
             fled
             ,
             and
          
           Ezekiel
           
             put
             off
             ,
             and
          
           Jeremiah
           
             excused
             himself
          
           .
           S.
           Basil
           
           utterly
           denyes
           
             that
             the
             humane
             understanding
             was
             ever
             suspended
             by
             divine
             Revelation
             ;
             or
             that
             men
             were
             by
             the
             Spirit
             of
             God
             deprived
             of
             the
             
             use
             of
             Ratiocination
             .
             For
             how
             does
             it
             stana
             with
             Reason
             ,
             that
             through
             the
             Wisdom
             of
             the
             Spirit
             ,
             a
             man
             should
             become
             as
             one
             besides
             himself
             ?
             and
             that
             the
             Spirit
             of
             knowledge
             should
             deliver
             things
             incoherent
             ?
             for
             neither
             is
             light
             the
             cause
             of
             blindness
             ,
             nor
             does
             the
             Spirit
             Cause
             obscurity
             in
             mens
             minds
             ,
             but
             raises
             the
             understanding
             to
             the
             contemplation
             of
             things
             intelligible
             ,
             cleansing
             it
             from
             the
             stains
             of
             sin
             ;
             nor
             is
             it
             improbable
             that
             through
             the
             design
             of
             the
             evil
             Spirit
             ,
             (
             who
             layes
             his
             Ambushes
             to
             ensnare
             humane
             Nature
             )
             the
             mind
             is
             confounded
             ;
             but
             to
             say
             ,
             the
             same
             is
             done
             by
             the
             Spirit
             of
             God
             ,
             is
             impious
             .
          
           From
           all
           which
           testimonies
           ,
           nothing
           can
           be
           more
           evident
           ,
           than
           that
           the
           Visions
           and
           Revelations
           ,
           the
           Ecstasies
           and
           Raptures
           ,
           which
           
             S.
             C.
          
           and
           
             O.
             N.
          
           do
           plead
           for
           ,
           were
           condemned
           by
           the
           whole
           Christian
           Church
           ,
           and
           the
           most
           eminent
           Lights
           of
           it
           ,
           as
           the
           very
           height
           of
           Fanaticism
           .
        
         
           But
           O.
           N.
           
             would
             have
             men
             believe
          
           ,
           
           
             that
             the
             antient
             Church
             did
             very
             much
             favour
             such
          
           Ecstasies
           and
           Visions
           ;
           
             to
             that
             end
             he
             produces
             the
          
           Testimony
           of
           Tertullian
           ,
           
           
             concerning
             the
          
           Sister
           that
           fell
           into
           an
           Ecstasie
           ,
           and
           had
           the
           Vision
           of
           the
           Corporeity
           of
           the
           Soul
           :
           
             as
             though
          
           Tertullian
           
             were
             not
             known
             to
             have
             taken
             the
             part
             of
          
           Montanus
           
             in
             this
             matter
             ;
             and
             in
             that
             very
             place
             (
             in
             the
             next
             
             words
             to
             those
             cited
             by
          
           O
           N.
           )
           
             he
             pleads
             for
             the
             contin●ance
             of
          
           Visions
           and
           Ecstasies
           
             in
             the
          
           Christian
           Church
           ,
           
             and
             in
             several
             other
             places
             of
             the
             same
             B●ok
             .
             And
             I
             desire
          
           O.
           N.
           
           
             and
             his
             Brethren
             to
             consi●er
             a
             little
             better
             what
             they
             say
             ,
             when
             they
             charge
             me
             with
          
           making
           all
           Antiquity
           Fanatick
           ,
           upon
           the
           same
           grounds
           that
           I
           charge
           Fanaticism
           on
           their
           Church
           ;
           
             for
             it
             is
             most
             evident
             by
             this
             Discourse
             ,
             that
             I
             have
             the
             best
             and
             purest
          
           Antiquity
           ,
           
             and
             the
             full
             consent
             of
             the
          
           Christian
           Church
           
             in
             the
             case
             of
          
           Montanus
           ,
           
             clearly
             on
             my
             side
             .
             And
             I
             declare
             freely
             ,
             that
             I
             value
             this
             consent
             above
             all
             the
          
           Writers
           
             of
             the
          
           Lives
           of
           Saints
           ,
           
             from
             S.
          
           Antonies
           
             downwards
             ;
             and
             it
             is
             the
             only
             considerable
             thing
             which
          
           Diano
           
             saith
             on
             this
             subject
          
           ,
           
           if
           we
           do
           not
           allow
           of
           Visions
           and
           Raptures
           and
           Revelations
           ,
           what
           will
           become
           ,
           
             saith
             he
          
           ,
           of
           all
           the
           Lives
           of
           the
           Saints
           and
           the
           Legends
           which
           are
           full
           of
           them
           ?
           
             as
             may
             be
             seen
             in
          
           Lippoman
           ,
           Surius
           ,
           Baronius
           ,
           
             and
             the
          
           Monastick
           Histories
           
             of
             the
          
           Dominicans
           and
           Franciscans
           .
           
             What
             will
             become
             of
             the
          
           Speculum
           exemplorum
           ,
           
             of
             the
          
           Promptuaria
           ,
           the
           Liber
           Apum
           ,
           the
           Legends
           
             of
             the
          
           blessed
           Virgin
           ,
           
             and
             a
          
           thousand
           such
           excellent
           Books
           ?
           
             Truly
             ,
             it
             is
             the
             least
             part
             of
             my
             concernment
             what
             becomes
             of
             them
             ;
             and
             I
             think
             it
             had
             been
             much
             more
             for
             the
          
           honour
           of
           
           Christianity
           ,
           
             if
             they
             had
             never
             been
             writ
             .
          
        
         
           And
           if
           as
           
             O.
             N.
          
           saith
           
             it
             be
             now
             too
             late
             to
             cry
             such
             things
             down
             ,
          
           
           I
           am
           very
           heartily
           sorry
           for
           it
           :
           and
           it
           is
           a
           plain
           discovery
           that
           the
           Spirit
           of
           Montanus
           hath
           too
           much
           possessed
           that
           which
           they
           call
           the
           
             Catholick
             Church
          
           .
        
         
           But
           O.
           N.
           besides
           Tertullian
           
             produces
             several
             passages
             of
             S.
          
           Augustin
           
             to
             justifie
          
           these
           supernatural
           and
           extraordinary
           Graces
           and
           caresses
           received
           from
           God
           ;
           
           
             (
             for
             those
             of
             S.
          
           Gregory
           
             and
             S.
          
           Bernard
           
             are
             not
             of
             so
             great
             weight
             in
             this
             matter
             ,
             to
             deserve
             a
             particular
             consideration
             ,
             where
             the
             consent
             of
             the
          
           Christian
           Church
           
             is
             so
             fully
             proved
             already
             )
             S.
          
           Augustin
           
             is
             brought
             in
             by
             him
          
           ,
           as
           acknowledging
           his
           Conversion
           from
           Manichaism
           to
           have
           been
           from
           a
           divine
           Revelation
           concerning
           Gods
           incorruptibility
           and
           immutability
           :
           
             but
             what
             were
             this
             to
             the
             purpose
             ,
             if
             the
             free
             use
             and
             exercise
             of
             his
             Reason
             were
             continued
             therein
             ?
             yet
             no
             such
             thing
             doth
             appear
             by
             any
             thing
             said
             by
             S.
          
           Augustin
           .
           
           
             In
             the
             dispute
             with
          
           Fortunatus
           ,
           
             he
             doth
             say
          
           ,
           that
           he
           would
           answer
           that
           which
           God
           would
           have
           him
           to
           know
           ,
           that
           God
           could
           suffer
           no
           necessity
           ,
           nor
           have
           any
           violence
           put
           upon
           him
           ,
           
             (
             which
          
           Fortunatus
           saith
           ,
           God
           had
           revealed
           to
           him
           )
           
             and
             in
             the
             conclusion
             ,
             making
             use
             of
             the
             force
             of
             that
          
           
           argument
           ,
           he
           saith
           ,
           
             by
             that
             he
             was
             divinely
             admonished
             to
             leave
             the
             Manichean
             doctrine
             .
          
           And
           what
           is
           all
           this
           to
           
             Mystical
             Divinity
          
           ?
           What
           
             immediate
             Revelation
          
           ,
           or
           Vision
           ,
           or
           Rapture
           was
           this
           ,
           for
           a
           man
           to
           acknowledge
           there
           was
           something
           divine
           in
           the
           force
           of
           a
           particular
           argument
           to
           convince
           him
           ?
           Do
           I
           ever
           call
           it
           Fanaticism
           ,
           for
           men
           to
           acknowledge
           the
           
             Grace
             of
             God
          
           in
           the
           illumination
           of
           their
           minds
           ,
           when
           some
           particular
           arguments
           may
           perswade
           them
           at
           some
           times
           ,
           which
           at
           another
           might
           not
           have
           done
           it
           ?
           And
           to
           let
           us
           see
           that
           S.
           Augustin
           meant
           no
           such
           thing
           as
           any
           
             particular
             Revelation
          
           in
           this
           case
           ,
           in
           the
           seventh
           Book
           of
           Confessions
           he
           gives
           an
           account
           by
           what
           steps
           and
           degrees
           he
           was
           brought
           off
           from
           Manichaism
           ,
           and
           as
           much
           by
           the
           exercise
           of
           Reason
           and
           understanding
           ,
           as
           we
           shall
           easily
           meet
           with
           in
           any
           person
           .
           And
           as
           to
           this
           particular
           argument
           ,
           
           as
           though
           he
           had
           a
           mind
           to
           prevent
           any
           such
           imagination
           ,
           he
           saith
           ,
           
             he
             had
             it
             from
             Nebridius
             at
             Carthage
             .
          
           But
           I
           cannot
           but
           wonder
           at
           the
           bringing
           in
           the
           
             Nesciens
             unde
             &
             quomodo
          
           —
           and
           
             hoc
             uno
             ictu
          
           in
           the
           foregoing
           Chapter
           ,
           
           where
           he
           speaks
           expresly
           of
           the
           manner
           of
           his
           forming
           a
           Conception
           of
           God
           as
           a
           Spiritual
           Being
           ;
           upon
           which
           ,
           he
           saith
           ,
           
             that
             although
             he
             could
             not
             tell
             whence
             ,
             
             or
             how
             ,
             yet
             he
             was
             certain
             that
             a
             corruptible
             being
             was
             more
             imperfect
             than
             an
             incorruptible
             ;
             and
             therefore
             his
             heart
             did
             rise
             against
             his
             imaginations
             ,
             and
             with
             this
             one
             stroke
             he
             endeavours
             to
             expell
             all
             the
             flock
             of
             phantasms
             from
             his
             conception
             of
             God.
          
           Was
           not
           this
           
             O.
             N.
          
           very
           hard
           put
           to
           it
           ,
           to
           bring
           these
           passages
           to
           prove
           
             Mystical
             Divinity
          
           ?
           To
           as
           little
           purpose
           doth
           he
           produce
           that
           ejaculation
           ,
           
             Age
             Domine
             &
             fac
          
           ;
           
           
             excita
             &
             revoca
             nos
             :
             accende
             ac
             rape
             ,
             &c.
          
           for
           may
           not
           men
           pray
           for
           the
           exciting
           ,
           assisting
           ,
           and
           comforting
           Grace
           of
           God
           ,
           without
           supposing
           Ecstasies
           and
           Raptures
           and
           
             immediate
             Revelations
          
           ?
           But
           he
           was
           yet
           farther
           of
           ,
           when
           he
           brought
           that
           place
           to
           prove
           these
           extraordinary
           favours
           from
           God
           ;
           
             Lux
             es
             tu
             permanens
             quam
             de
             omnibus
             consulebam
             ,
             &c.
          
           
           which
           if
           he
           had
           looked
           on
           the
           beginning
           of
           the
           Chapter
           he
           would
           have
           found
           to
           be
           an
           Address
           to
           
             Truth
             ;
             Ubi
             non
             mecum
             ambulasti
             veritas
             ,
             docens
             quid
             caveam
             &
             quid
             appetam
             ,
             &c.
             
          
           And
           doth
           
             O.
             N.
          
           think
           that
           there
           is
           such
           a
           
             Mystical
             Union
          
           between
           the
           Soul
           and
           Truth
           ,
           as
           to
           deprive
           men
           of
           the
           use
           of
           their
           Reason
           and
           Understanding
           ?
           but
           I
           am
           tired
           with
           these
           impertinencies
           ;
           yet
           we
           must
           have
           more
           of
           them
           .
           
           For
           because
           S.
           Austin
           in
           describing
           the
           depth
           of
           his
           meditation
           concerning
           
           God
           and
           himself
           ,
           doth
           mention
           ,
           
             that
             by
             the
             eye
             of
             his
             mind
             he
             saw
             an
             immutable
             light
             very
             far
             above
             it
             ;
             and
             by
             this
             reflection
             he
             became
             as
             certain
             of
             what
             he
             only
             understood
             ,
             as
             if
             he
             had
             heard
             it
             in
             his
             heart
          
           ;
           therefore
           this
           place
           serves
           to
           prove
           no
           less
           than
           the
           
             fund
             of
             the
             soul
          
           ,
           and
           
             Gods
             internal
             speech
             to
             the
             soul
             ,
          
           and
           what
           not
           ?
           I
           expect
           next
           ,
           that
           
             De's
             Cartes
          
           his
           Method
           and
           
             Metaphysical
             Meditations
          
           should
           be
           brought
           to
           justifie
           
             Mystical
             Divinity
          
           ;
           ●or
           they
           altogether
           serve
           as
           well
           for
           it
           .
           
           And
           cannot
           S.
           Austin
           express
           the
           
             profound
             meditation
          
           which
           he
           and
           his
           Mother
           Monica
           had
           concerning
           the
           blessed
           state
           of
           souls
           in
           Heaven
           ,
           and
           the
           ardent
           desire
           they
           had
           of
           being
           there
           ,
           and
           the
           Ioy
           they
           found
           in
           the
           thoughts
           of
           it
           ,
           without
           falling
           
             into
             the
             unintelligible
             Canting
             of
             the
             Mystical
             Divines
             ?
          
           God
           forbid
           ,
           that
           I
           should
           ever
           call
           the
           Discourses
           ,
           or
           Desires
           ,
           or
           joyful
           thoughts
           of
           the
           happiness
           of
           Heaven
           ,
           by
           the
           name
           of
           Canting
           :
           that
           were
           indeed
           to
           be
           impious
           and
           prophane
           ;
           but
           what
           is
           all
           this
           to
           
             a
             perfect
             and
             immediate
             union
             with
             God
             in
             the
             pure
             fund
             of
             the
             Spirit
             in
             this
             present
             state
             ?
          
           a
           Union
           which
           supposes
           
             a
             cessation
             of
             Reason
             and
             Discourse
             ?
          
           No
           such
           thing
           was
           in
           the
           least
           thought
           of
           by
           S.
           Austin
           ,
           who
           was
           too
           great
           a
           Philosopher
           
           to
           suppose
           Contemplation
           in
           this
           life
           without
           any
           act
           of
           
             Reasoning
             or
             Discourse
          
           .
           In
           his
           Book
           
             de
             quantitate
             animae
          
           ,
           
           he
           describes
           the
           several
           steps
           of
           the
           soul
           ,
           and
           the
           highest
           of
           all
           he
           places
           
             in
             the
             contemplation
             of
             God
             as
             the
             Supream
             Truth
             ,
          
           and
           declares
           that
           he
           could
           not
           express
           the
           Ioyes
           which
           did
           attend
           the
           
             fruition
             of
             the
             true
             and
             chief
             Good.
             But
             great
             and
             ●●●nparable
             minds
             have
             expressed
             these
             ●●ings
             as
             far
             as
             they
             thought
             them
             fit
             to
             be
             expressed
             ,
             which
             we
             believe
             to
             have
             seen
             ,
             and
             still
             to
             see
             those
             things
             .
          
           By
           which
           it
           is
           plain
           he
           speaks
           of
           the
           
           Ioys
           ●f
           another
           World
           ,
           and
           not
           of
           any
           Mystical
           and
           
             passive
             Unions
          
           in
           this
           :
           and
           afterwards
           he
           speaks
           of
           the
           imperfection
           of
           this
           contemplation
           here
           ,
           and
           
             that
             therefore
             death
             will
             be
             desirable
             ,
             because
             those
             things
             will
             then
             be
             taken
             away
             ,
             which
             now
             hinder
             the
             whole
             Soul
             from
             fixing
             upon
             whole
             Truth
             .
          
           
           In
           his
           Book
           
             de
             Moribus
             Ecclesiae
             Catholicae
          
           ,
           he
           speaks
           of
           the
           
             Egyptian
             Hermites
             spending
             their
             life
             in
             contemplation
             ,
          
           without
           mentioning
           any
           Raptures
           and
           Ecstasies
           they
           had
           ;
           and
           although
           he
           doth
           plead
           for
           their
           life
           supposing
           the
           usefulness
           of
           their
           prayers
           to
           others
           ,
           yet
           he
           doth
           not
           dissemble
           that
           their
           manner
           of
           living
           was
           displeasing
           to
           some
           ;
           and
           afterwards
           saith
           himself
           ,
           
           that
           
             the
             Vertue
             of
             those
             who
             conversed
             
             with
             mankind
             ,
             deserved
             greater
             admiration
             and
             praise
             ,
             such
             as
             the
             Bishops
             ,
             Priests
             ,
             and
             Deacons
             of
             the
             Christian
             Church
             .
          
           But
           although
           S.
           Austin
           doth
           not
           ,
           yet
           
             O.
             N.
          
           saith
           ,
           that
           Cassian
           
             doth
             mention
             the
             frequent
             raptures
             and
             ecstasies
             of
             these
             Egyptian
             Hermits
          
           ;
           but
           of
           all
           sorts
           of
           persons
           ,
           those
           who
           lead
           an
           Eremitical
           life
           ,
           are
           least
           fit
           to
           be
           produced
           ;
           because
           all
           those
           who
           have
           written
           on
           this
           subject
           in
           the
           Roman
           Church
           do
           say
           ,
           that
           the
           
             illusions
             of
             the
             Devil
          
           may
           be
           so
           like
           
             divine
             Raptures
          
           ,
           that
           there
           is
           a
           necessity
           of
           a
           great
           deal
           of
           Judgement
           and
           Skill
           ,
           to
           be
           able
           to
           put
           a
           difference
           between
           them
           ;
           and
           that
           none
           ought
           to
           be
           allowed
           ,
           but
           such
           as
           have
           been
           approved
           by
           
             discreet
             Persons
          
           ;
           but
           in
           the
           case
           of
           these
           Hermites
           we
           may
           have
           just
           reason
           upon
           their
           own
           Rules
           ,
           to
           suspect
           them
           ,
           having
           been
           never
           brought
           under
           a
           sufficient
           Rule
           of
           tryal
           .
           If
           Persons
           may
           be
           deceived
           themselves
           in
           judging
           natural
           distempers
           and
           Satanical
           illusions
           for
           
             divine
             raptures
          
           and
           visions
           ,
           then
           we
           have
           no
           reason
           to
           rely
           on
           the
           single
           Testimonies
           of
           such
           Eremitical
           Persons
           ,
           who
           have
           no
           witnesses
           of
           their
           actions
           .
           What
           know
           we
           what
           sort
           of
           
             Persons
             Abbot
             Iohn
          
           and
           
             Abbot
             Isaac
          
           were
           in
           the
           Deserts
           of
           Aegypt
           ?
           we
           have
           only
           their
           single
           Testimonies
           in
           Cassian
           ,
           and
           his
           single
           word
           that
           they
           said
           such
           things
           to
           him
           .
        
         
         
           §
           .
           9.
           
           But
           to
           take
           off
           the
           force
           of
           these
           and
           such
           like
           Instances
           ,
           I
           shall
           consider
           the
           Rules
           laid
           down
           by
           their
           own
           Writers
           ,
           concerning
           these
           things
           ,
           and
           from
           thence
           shew
           ,
           what
           grounds
           we
           have
           not
           to
           rely
           on
           the
           Instances
           produced
           by
           them
           ,
           concerning
           Visions
           ,
           and
           Raptures
           ;
           and
           Ecstasies
           ,
           and
           Revelations
           .
        
         
           1.
           
           
             They
             consess
             that
             the
             natural
             force
             and
             power
             of
          
           Imagination
           
             will
             in
             some
             tempers
             produce
             all
             the
             same
             symptoms
             and
             appearances
             both
             to
             themselves
             and
             others
             ,
             which
             there
             are
             in
          
           supernatural
           elevations
           .
           
           So
           Cardinal
           Bona
           
             (
             who
             very
             lately
             ,
             and
             with
             the
             best
             Judgement
             hath
             collected
             the
          
           Rules
           
             of
             their
          
           Writers
           
             upon
             this
             subject
             )
             freely
             acknowledgeth
             not
             only
             that
          
           Ecstasies
           may
           be
           caused
           by
           natural
           diseases
           ;
           
             (
             of
             which
          
           Galen
           
             gives
             an
             instance
             in
             a
          
           Schoolfellow
           
             of
             his
             ,
             and
          
           Fernelius
           and
           Sennertus
           
             many
             others
             )
             but
             by
             the
             meer
          
           force
           of
           Imagination
           :
           by
           which
           the
           animal
           spirits
           flowing
           in
           greater
           quantities
           to
           the
           brain
           ,
           do
           thereby
           hinder
           the
           external
           operations
           of
           the
           senses
           ,
           so
           that
           the
           person
           under
           it
           continues
           without
           sense
           or
           motion
           ,
           and
           in
           that
           condition
           fancies
           an
           extraordinary
           presence
           of
           that
           object
           which
           the
           imagination
           was
           fixed
           upon
           .
           And
           the
           more
           intense
           
           this
           imagination
           is
           ,
           the
           greater
           flux
           of
           Spirits
           is
           made
           to
           the
           brain
           ,
           and
           so
           the
           Ecstasie
           continues
           so
           much
           the
           longer
           ,
           especially
           where
           the
           Spirits
           are
           more
           thick
           and
           melancholy
           ,
           and
           consequently
           not
           so
           easily
           dissipated
           .
           
           So
           Paulus
           Zacchias
           saith
           ,
           that
           we
           are
           not
           to
           conclude
           an
           ecstasie
           to
           be
           supernatural
           ,
           because
           it
           ariseth
           from
           the
           contemplation
           of
           supernatural
           things
           ;
           for
           the
           Imagination
           being
           fixed
           upon
           divine
           things
           ,
           will
           have
           the
           same
           effects
           ,
           that
           it
           would
           have
           upon
           other
           things
           .
           Thence
           ,
           
             saith
             he
          
           ,
           such
           persons
           do
           really
           think
           (
           as
           much
           as
           men
           do
           in
           dreams
           )
           that
           they
           are
           present
           at
           that
           time
           with
           Angels
           ,
           or
           Saints
           ,
           and
           have
           conferences
           with
           them
           ;
           or
           that
           they
           see
           and
           enjoy
           God
           ,
           or
           imagine
           themselves
           to
           be
           in
           Hell
           ,
           
             or
             in
             Purgatory
             .
             And
             Persons
             seized
             upon
             with
             this
          
           ecstasie
           
             will
             continue
             for
             a
             long
             time
             in
             the
             very
             same
             posture
             it
             took
             them
             without
             any
             motion
             ;
             so
          
           Plato
           
             reports
             of
          
           Socrates
           ,
           
           that
           he
           stood
           a
           whole
           day
           without
           any
           alteration
           in
           the
           same
           Posture
           ,
           his
           mind
           being
           abstracted
           with
           pure
           contemplation
           ,
           and
           at
           night
           some
           Ionian
           Souldiers
           having
           observed
           him
           ,
           lay
           down
           by
           him
           ,
           and
           they
           found
           that
           he
           continued
           without
           any
           motion
           till
           the
           next
           morning
           .
           
           Favorinus
           in
           A.
           Gellius
           saith
           ,
           that
           Socrates
           did
           this
           often
           :
           which
           
           Cajetan
           
             imputes
             to
             the
          
           vehement
           intention
           of
           his
           mind
           ;
           
           
             but
             he
             saith
          
           Aristotle
           layes
           it
           upon
           the
           disposition
           of
           his
           body
           ;
           
             for
             he
             thought
             him
          
           besides
           himself
           ,
           saith
           Cajetan
           ;
           possessed
           ,
           saith
           Fortunatus
           Scacchus
           ;
           
             but
             neither
             the
             one
             nor
             the
             other
             appears
             by
          
           Aristotle
           ,
           
             who
             only
             saith
          
           ,
           
           
             that
             all
             extraordinary
             men
             in
             any
             way
             ,
             had
             a
             deep
             tincture
             of
             Melancholy
             ;
             for
             which
             among
             the
          
           Philosophers
           
             he
             doth
             instance
             in
          
           Empedocles
           ,
           Socrates
           ,
           and
           Plato
           ;
           which
           temper
           ,
           
             he
             saith
          
           ,
           hath
           much
           in
           it
           of
           the
           nature
           of
           Wine
           ,
           which
           is
           more
           apt
           to
           heighten
           and
           inflame
           mens
           spirits
           ,
           than
           Hony
           ,
           or
           Milk
           ,
           or
           water
           ,
           it
           first
           makes
           men
           talkative
           ,
           then
           eloquent
           and
           bold
           ;
           then
           it
           stirs
           them
           to
           action
           ,
           then
           it
           puts
           them
           into
           a
           rage
           ,
           and
           at
           last
           by
           custom
           makes
           them
           meer
           Sots
           :
           all
           these
           several
           qualities
           some
           men
           have
           by
           their
           natural
           tempers
           :
           some
           ,
           
             saith
             he
          
           ,
           are
           much
           given
           to
           deep
           silence
           ,
           as
           those
           whom
           Melancholy
           makes
           ecstatical
           ;
           which
           temper
           although
           naturally
           cold
           ,
           is
           capable
           of
           a
           greater
           degree
           of
           heat
           ;
           as
           water
           being
           once
           heated
           ,
           is
           hotter
           than
           the
           flame
           it self
           ;
           and
           Stones
           and
           Iron
           heated
           become
           hotter
           than
           the
           Coals
           :
           so
           ,
           
             saith
             he
          
           ,
           it
           is
           with
           Melancholy
           ,
           if
           it
           be
           over-heated
           ,
           it
           fills
           them
           with
           joy
           and
           singing
           ,
           and
           makes
           them
           ecstatical
           ;
           and
           because
           thus
           
           heat
           comes
           very
           near
           the
           seat
           of
           the
           mind
           ;
           it
           is
           apt
           to
           make
           men
           distracted
           or
           enthusiastical
           ;
           thence
           the
           Sibylls
           and
           the
           Bacchae
           and
           such
           Enthusiasts
           became
           such
           not
           by
           a
           disease
           ,
           but
           by
           a
           natural
           temper
           .
           
             And
             to
             that
             which
             is
             said
             in
             the
          
           Life
           
             of
             S.
          
           Teresa
           
             of
             one
             that
             made
          
           verses
           in
           an
           Ecstasie
           ,
           Aristotle
           
             hath
             a
             very
             fit
             parallel
             of
          
           Maracus
           a
           Syracusian
           Poet
           ,
           that
           never
           made
           so
           good
           Verses
           ,
           as
           when
           he
           was
           really
           Ecstatical
           :
           
             and
             for
             the
             great
             inequality
             of
             the
             tempers
             of
             such
          
           Ecstatical
           persons
           ,
           Aristotle
           saith
           ,
           that
           Melancholy
           as
           it
           produces
           very
           odd
           and
           irregular
           distempers
           ,
           so
           it
           is
           very
           unequal
           of
           it self
           ,
           sometimes
           very
           hot
           ,
           and
           at
           other
           times
           very
           cold
           ;
           
             which
             the
          
           Mystical
           Divines
           
             call
             the
          
           State
           of
           Desolation
           :
           but
           this
           temper
           being
           apt
           again
           to
           be
           inflamed
           of
           a
           sudden
           ,
           it
           fills
           them
           with
           strange
           pleasures
           ,
           especially
           the
           Imagination
           being
           fixed
           upon
           an
           Object
           of
           Love
           ,
           
             which
             this
             temper
          
           ,
           Aristotle
           
             observes
             ,
             is
          
           more
           particularly
           disposed
           to
           :
           
             but
             because
             whatever
             makes
             persons
          
           Ecstatical
           ,
           
             deprives
             them
             of
             the
          
           use
           
             of
             their
             Reason
             ;
             therefore
             these
          
           Mystical
           Unions
           
             which
             have
             so
             much
          
           Ioy
           and
           Pleasure
           ,
           
             are
             said
             to
             be
             with
             a
             suspension
             of
             all
             the
          
           Discoursive
           Acts
           
             of
             the
          
           mind
           .
           
             Which
             things
             are
             not
             to
             be
             thought
             extraordinary
             ,
             especially
             in
             Persons
             
             not
             only
             of
             a
             Melancholy
             temper
             ;
             but
             whose
             temper
             hath
             been
             heightned
             by
             the
             power
             of
             diseases
             ,
             great
             severities
             ,
             solemn
             silence
             and
             retirement
             :
             and
             whose
             Imagination
             hath
             been
             possessed
             with
             such
             Notions
             as
             do
             highly
             gratifie
             an
          
           Enthusiastical
           Disposition
           ,
           viz.
           
             such
             as
             relate
             to
             a
             more
             immediate
          
           Union
           
             with
             an
             Infinite
          
           Object
           of
           Love.
           
             So
             that
             there
             seems
             to
             be
             nothing
             in
             this
          
           State
           of
           Pure
           Contemplation
           ,
           
             of
             which
             a
             reasonable
             account
             cannot
             be
             given
             from
             a
             natural
             Temper
             heightned
             and
             improved
             by
             the
             force
             of
          
           Imagination
           .
           
             And
             that
             this
             may
             seem
             the
             less
             strange
             ,
             I
             shall
             produce
             an
             instance
             of
             this
             kind
             ,
             which
             I
             believe
             will
             not
             be
             denyed
             ,
             to
             have
             been
             either
             effected
             meerly
             by
          
           Imagination
           ,
           
             or
             at
             least
             ,
             by
             something
             under
             a
          
           Divine
           Power
           :
           
             which
             is
             lately
             reported
             by
             a
             very
             credible
             and
             intelligent
             Person
             ,
             and
             one
             who
             lives
             in
             the
             communion
             of
             the
          
           Roman
           Church
           .
           Monsieur
           Bernier
           ,
           
             in
             his
             Letter
             to
          
           Monsieur
           Chapelain
           dated
           Octob.
           4.
           1667.
           
           
             concerning
             the
          
           Gentiles
           of
           Indostan
           ,
           
             gives
             an
             account
             of
             certain
          
           Orders
           of
           Religious
           
             among
             them
             ,
             who
             make
             vows
             of
          
           Chastity
           ,
           Poverty
           and
           Obedience
           ,
           
             living
             in
          
           Convents
           under
           Superiours
           ,
           
             who
             are
             commonly
             called
          
           Iauguis
           ,
           
             i.
             e.
          
           united
           to
           God
           ,
           who
           used
           
             themselves
             to
             many
             hardships
             ,
             
             and
             were
             looked
             on
             as
             so
             many
          
           Eremites
           
             by
             the
             People
             ;
             being
             accounted
             true
             Saints
             ,
             illuminated
             and
             perfect
          
           Iauguis
           ;
           These
           are
           people
           that
           have
           entirely
           abandoned
           the
           world
           ,
           and
           sequestered
           themselves
           into
           some
           very
           remote
           corner
           ,
           or
           garden
           like
           Eremites
           without
           ever
           coming
           to
           the
           Town
           .
           If
           you
           carry
           them
           any
           meat
           ,
           they
           receive
           it
           ;
           if
           they
           do
           not
           ,
           't
           is
           believed
           that
           they
           can
           live
           without
           it
           ,
           and
           subsist
           by
           the
           sole
           Favour
           of
           God
           in
           perpetual
           fasting
           ,
           prayer
           ,
           and
           profound
           Meditations
           :
           for
           they
           sink
           themselves
           so
           deep
           into
           these
           raptures
           ,
           that
           they
           spend
           many
           hours
           together
           in
           being
           insensible
           ,
           and
           beholding
           in
           that
           time
           ,
           as
           they
           give
           out
           ,
           God
           himself
           ,
           like
           a
           very
           bright
           and
           ineffable
           light
           ,
           with
           an
           unexpressible
           joy
           and
           satisfaction
           ,
           attended
           with
           an
           entire
           contempt
           and
           forsaking
           of
           the
           world
           .
           For
           thus
           much
           one
           of
           them
           that
           pretended
           he
           could
           enter
           into
           this
           Rapture
           when
           he
           pleased
           ,
           and
           had
           been
           often
           in
           it
           ,
           told
           me
           ;
           and
           others
           that
           are
           about
           them
           affirm
           the
           thing
           with
           so
           much
           seriousness
           ,
           that
           they
           seem
           to
           believe
           in
           earnest
           ,
           that
           there
           is
           no
           imposture
           in
           it
           .
           
             Which
             therefore
          
           Bernier
           
             imputes
             to
             an
          
           illusion
           of
           Imagination
           caused
           by
           Solitude
           and
           Fasting
           ;
           
             and
             this
             he
             calls
          
           the
           great
           Mysterie
           of
           the
           Cabala
           of
           the
           
             Jauguis
             ;
             and
             adds
          
           ,
           that
           their
           extremity
           
           of
           Poverty
           ,
           and
           Fastings
           ,
           and
           Austerities
           contribute
           much
           to
           it
           ;
           wherein
           
             he
             saith
          
           ,
           the
           European
           Fryers
           or
           Eremites
           are
           but
           Novices
           in
           comparison
           with
           them
           .
           
             I
             leave
             Mr.
          
           Cressy
           
             now
             to
             consider
             ,
             whether
             the●e
          
           Mystical
           Unions
           and
           Raptures
           ,
           
             be
             such
             priviledges
             of
          
           Saints
           ?
           Whether
           Solitude
           ,
           Abstraction
           from
           Worldly
           cares
           ,
           rigorous
           Abstinences
           ,
           
             and
             such
             like
             things
             ,
             which
             he
             admires
             the
          
           contemplative
           life
           
             for
             ,
             be
          
           so
           peculiar
           to
           their
           Church
           ?
           
             When
             we
             find
             the
             very
             same
             things
             among
             the
          
           Gentiles
           of
           Indostan
           .
           
           
             And
             the
          
           Author
           
             of
             the
          
           Book
           De
           Sapientiâ
           divinâ
           secundum
           Aegyptios
           ,
           
             who
             seems
             to
             have
             been
             an
          
           Arabian
           Philosopher
           ,
           
             sets
             down
             these
             as
             the
             words
             of
          
           Plato
           
             (
             and
             not
             as
             his
             own
             experience
             ,
             as
          
           Cardinal
           Bona
           
             relates
             them
          
           )
           Being
           often
           in
           the
           depth
           of
           contemplation
           ,
           my
           body
           being
           left
           behind
           ,
           I
           seemed
           to
           enjoy
           the
           chief
           Good
           with
           incredible
           Pleasure
           .
           Wherefore
           I
           stood
           as
           it
           were
           astonished
           ,
           finding
           my self
           to
           be
           a
           part
           of
           the
           upper
           world
           ,
           and
           to
           have
           obtained
           immortality
           ,
           with
           the
           clearest
           light
           ;
           which
           cannot
           be
           expressed
           with
           words
           ,
           nor
           heard
           by
           ears
           ,
           nor
           understood
           by
           the
           thoughts
           of
           men
           :
           
             and
             then
             he
             describes
          
           the
           sadness
           he
           felt
           at
           the
           decay
           of
           that
           glorious
           light
           ;
           and
           the
           pleasure
           which
           returned
           with
           his
           former
           Ecstasies
           .
           This
           
           Cardinal
           Bona
           
             thinks
             might
             either
             come
             by
             the
          
           natural
           force
           of
           contemplation
           ,
           or
           the
           illusion
           of
           evil
           Spirits
           ;
           
             but
             herein
             are
             all
             the
             same
             appearances
             that
             are
             pretended
             to
             in
          
           Mystical
           Unions
           .
           
             And
             to
             shew
             the
          
           Power
           of
           Imagination
           
             in
             causing
          
           Ecstasies
           ;
           
             besides
             that
             of
          
           Socrates
           ,
           Bona
           
             mentions
             the
             like
             of
          
           Carneades
           
             related
             by
          
           Valerius
           Maximus
           ,
           of
           Plotinus
           by
           Porphyrius
           ,
           of
           Iamblichus
           by
           Eunapius
           ,
           
             and
             the
             common
             instance
             of
          
           Restitutus
           
             in
             S.
          
           Austin
           ,
           
             who
             fell
             into
             an
          
           ecstasie
           
             when
             he
             pleased
          
           .
           
           Thomas
           Aquinas
           
             reckons
             up
             three
             causes
             of
          
           Raptures
           ,
           Bodily
           distempers
           ,
           Diabolical
           ,
           and
           Divine
           Power
           :
           but
           Cajetan
           
             saith
             ,
             there
             is
             a
             fourth
          
           cause
           acknowledged
           elsewhere
           by
           him
           ,
           viz.
           a
           vehement
           intention
           of
           the
           mind
           ,
           which
           he
           therefore
           omitted
           ,
           because
           he
           spake
           of
           causes
           extrinsecal
           to
           the
           mind
           it self
           .
        
         
           §
           .
           10.
           2.
           
           There
           can
           be
           no
           certainty
           by
           the
           Rules
           laid
           down
           by
           themselves
           ,
           that
           the
           Ecstasies
           and
           Raptures
           or
           Visions
           and
           Revelations
           of
           Persons
           ,
           do
           come
           only
           from
           divine
           and
           supernatural
           Causes
           .
           For
           they
           grant
           that
           in
           all
           these
           cases
           there
           is
           reason
           to
           suspect
           Ecstasies
           and
           Raptures
           .
        
         
           1.
           
           
             If
             the
             Persons
             natural
             temper
             be
             very
             melancholy
             .
             This
             is
             the
             first
          
           Rule
           in
           Cardinal
           Bona
           ;
           
           
             for
             ,
             saith
             he
          
           ,
           those
           who
           are
           
           troubled
           with
           this
           ,
           may
           easily
           fix
           their
           minds
           so
           upon
           one
           object
           ,
           as
           to
           suffer
           an
           alienation
           of
           their
           senses
           from
           any
           other
           .
           
           Ioh.
           à
           Iesu
           Maria
           ,
           
             a
             great
             Mystical
             Divine
             ,
             makes
             this
             his
             fourth
          
           Rule
           ,
           
             to
             consider
          
           ,
           whether
           the
           Person
           have
           a
           good
           understanding
           ,
           or
           be
           troubled
           with
           any
           distemper
           in
           the
           head
           ,
           or
           with
           Melancholy
           ,
           or
           be
           subject
           to
           any
           vehement
           passions
           ;
           which
           Cardinal
           Bona
           
             likewise
             adds
             ;
             and
             therefore
          
           Cardinal
           Cajetan
           
             well
             notes
          
           ,
           
           that
           the
           various
           motion
           of
           the
           heart
           ,
           arising
           from
           some
           apprehension
           or
           desire
           ,
           moves
           the
           body
           ,
           and
           alters
           it
           according
           to
           different
           qualities
           ;
           which
           alteration
           of
           the
           body
           doth
           again
           affect
           the
           imagination
           and
           appetite
           ;
           from
           whence
           we
           may
           observe
           ,
           that
           those
           accidents
           which
           often
           happen
           to
           persons
           under
           Ecstasies
           are
           Originally
           caused
           from
           their
           own
           apprehension
           ,
           although
           afterwards
           ,
           custome
           being
           turned
           into
           nature
           ,
           makes
           them
           fall
           under
           them
           whether
           they
           will
           or
           no.
           which
           is
           seen
           by
           this
           ,
           that
           if
           they
           turn
           their
           imaginations
           with
           all
           their
           force
           quite
           another
           way
           ,
           those
           accidents
           forsake
           them
           ,
           as
           ,
           
             saith
             he
          
           ,
           I
           have
           found
           by
           certain
           experience
           :
           
             which
             is
             a
             plain
             discovery
             that
             these
             things
             are
             produced
             by
             natural
             causes
             .
          
           
           F.
           Baker
           
             himself
             puts
             that
             down
             among
             his
          
           Rules
           ,
           whether
           the
           persons
           be
           not
           addicted
           to
           Melancholy
           ?
           
           
             from
             which
             Rule
             ,
             there
             is
             great
             reason
             to
             suspect
             those
             who
             have
             complained
             of
          
           being
           oppressed
           with
           a
           most
           profound
           Melancholy
           ,
           as
           M.
           Teresa
           
             did
             :
             and
             we
             have
             reason
             to
             believe
             it
             of
             all
             those
          
           lovers
           of
           Solitude
           ,
           
             that
             forsake
             all
             conversation
             of
             mankind
             ,
             as
             the
          
           Aegyptian
           Eremites
           did
           .
        
         
           2.
           
           
             If
             their
             proficiency
             in
             vertue
             be
             not
             very
             great
             .
             This
             is
             the
             first
             Rule
             laid
             down
             by
          
           Fortunatus
           Scacchus
           ,
           
           Prefect
           
             of
             the
             Popes
          
           Chappell
           ,
           
             in
             his
          
           Book
           
             of
             the
          
           Qualifications
           
             necessary
             to
          
           Canonization
           ;
           viz.
           that
           we
           examine
           the
           life
           and
           actions
           of
           the
           Persons
           who
           pretend
           to
           Ecstasies
           and
           Raptures
           ;
           if
           they
           have
           been
           such
           as
           have
           come
           up
           to
           an
           Heroical
           degree
           of
           Perfection
           ,
           it
           may
           be
           believed
           that
           they
           come
           from
           God
           ;
           but
           if
           not
           ,
           they
           come
           either
           from
           a
           natural
           or
           Diabolical
           cause
           ;
           especially
           ,
           
             saith
             he
          
           ,
           if
           they
           happen
           in
           women
           ,
           who
           may
           seem
           to
           aim
           either
           at
           the
           fame
           of
           Sanctity
           ,
           or
           some
           advantage
           by
           it
           .
           Great
           Caution
           ,
           saith
           Cardinal
           Bona
           ,
           
           is
           to
           be
           used
           in
           judging
           the
           Raptures
           of
           Young
           Beginners
           ;
           for
           the
           very
           Novelty
           and
           Sweetness
           of
           Divine
           Contemplation
           is
           apt
           to
           put
           such
           into
           Ecstasies
           :
           it
           is
           like
           strong
           Wine
           ,
           which
           they
           cannot
           bear
           without
           intoxication
           .
           Besides
           ,
           
             saith
             he
          
           ,
           it
           ought
           to
           be
           inquired
           into
           ,
           whether
           their
           
           Souls
           be
           capable
           of
           such
           favours
           ,
           what
           purity
           and
           humility
           they
           have
           attained
           to
           ,
           whether
           their
           lives
           be
           as
           much
           above
           the
           world
           ,
           as
           they
           pretend
           their
           souls
           are
           :
           if
           not
           ,
           they
           are
           no
           true
           raptures
           ,
           but
           illusions
           of
           the
           Devil
           :
           
             to
             the
             same
             purpose
             the
             rest
             speak
             .
          
           
           
             What
             must
             we
             then
             think
             of
             those
          
           Raptures
           which
           M.
           Teresa
           
             had
             ,
             when
             she
             said
          
           ,
           she
           was
           very
           backwards
           ,
           and
           but
           in
           the
           beginnings
           of
           vertues
           and
           mortifications
           ?
        
         
           3.
           
           
             If
             they
             are
             not
             able
             to
             give
             any
             good
             account
             of
             what
             they
             speak
             in
             their
             ecstasies
             :
             this
          
           Cardinal
           Bona
           
             layes
             down
          
           ,
           
           That
           if
           when
           they
           come
           to
           themselves
           ,
           they
           know
           not
           what
           they
           said
           in
           their
           Ecstasies
           ,
           but
           refer
           the
           hearers
           to
           what
           they
           spake
           then
           ;
           or
           if
           they
           speak
           whether
           they
           will
           or
           no
           ,
           there
           is
           great
           reason
           to
           suspect
           them
           .
           For
           this
           ,
           saith
           Cardinal
           Cajetan
           ,
           
           is
           a
           condition
           of
           true
           Inspiration
           ,
           that
           the
           Spirits
           of
           the
           Prophets
           are
           subject
           to
           the
           Prophets
           in
           this
           ,
           that
           they
           do
           not
           speak
           with
           any
           disturbance
           of
           mind
           ,
           as
           though
           they
           were
           acted
           by
           another
           ,
           but
           from
           their
           own
           sense
           with
           a
           quiet
           mind
           ,
           understanding
           what
           they
           speak
           ;
           therefore
           ,
           
             saith
             he
          
           ,
           they
           that
           speak
           in
           alienation
           of
           mind
           ,
           or
           after
           it
           ,
           do
           not
           remember
           what
           they
           spake
           in
           it
           ,
           have
           no
           true
           inspirations
           .
           From
           whence
           it
           appears
           ,
           
             saith
             he
          
           ,
           that
           those
           
           who
           in
           their
           Ecstasies
           speak
           in
           the
           Person
           of
           Christ
           ,
           or
           of
           some
           Saint
           ,
           as
           though
           they
           were
           acted
           by
           them
           ,
           are
           either
           seduced
           ,
           or
           do
           seduce
           .
           And
           yet
           the
           foolish
           world
           is
           astonished
           ,
           and
           admires
           ,
           and
           adores
           these
           words
           and
           actions
           .
           
             But
             this
             rule
             ,
             although
             as
             much
             grounded
             on
             Scripture
             and
             Reason
             ,
             as
             any
             ;
             is
             ,
             as
             far
             as
             I
             can
             find
             ,
             very
             carefully
             omitted
             by
             the
          
           Mystical
           
             writers
             ,
             for
             a
             very
             good
             Reason
             ,
             which
             they
             well
             know
             .
          
        
         
           4.
           
           
             If
             they
             have
             weakned
             themselves
             by
             very
             long
             fastings
             :
          
           
           
             for
             so
          
           Cardinal
           Bona
           saith
           ,
           that
           very
           great
           weakness
           may
           bring
           them
           to
           fainting
           sits
           and
           Ecstasies
           ;
           
             and
             he
             tells
             us
             from
             S.
          
           Teresa
           ,
           that
           she
           cured
           a
           Nun
           of
           her
           Ecstasies
           by
           making
           her
           leave
           her
           Fasting
           ,
           and
           bringing
           her
           to
           a
           good
           habit
           of
           Body
           .
           
             It
             is
             great
             pity
             ,
             the
             same
             experiment
             had
             not
             been
             tryed
             upon
             her self
             .
          
           Some
           ,
           saith
           Bona
           ,
           have
           made
           that
           an
           argument
           that
           their
           Ecstasies
           were
           supernatural
           ,
           because
           they
           continued
           many
           dayes
           in
           them
           without
           eating
           or
           drinking
           ;
           whereas
           many
           have
           undergone
           long
           fasts
           without
           a
           Miracle
           ;
           
           
             and
             some
             of
             the
          
           Indian
           
             Priests
             have
             ●asted
             twenty
             dayes
             together
             ;
             but
             because
             in
             those
             parts
             the
             heat
             may
             take
             away
             their
             appetite
             ,
             therefore
          
           Paulus
           Zacchias
           
           
             produces
             many
             instances
             of
             very
             long
             
             Fasts
             in
             these
          
           European
           
             parts
             without
             any
             miracle
             ;
             besides
             what
          
           Licetus
           ,
           Horstius
           ,
           Kornmannus
           and
           Sennertus
           
             and
             others
             have
             related
             to
             the
             same
             purpose
             ;
             and
             such
             Instances
             have
             been
             lately
             known
             among
             us
             in
          
           England
           .
        
         
           5.
           
           
             If
             they
             be
             very
             frequent
             and
             ordinary
             and
             happen
             upon
             any
             slight
             occasion
             .
             For
             saith
          
           Paulus
           Zacchias
           ,
           
           since
           Divine
           Raptures
           have
           the
           nature
           of
           something
           miraculous
           in
           them
           ,
           we
           are
           not
           to
           suppose
           them
           to
           be
           very
           common
           ,
           and
           as
           often
           as
           any
           one
           pleases
           ;
           therefore
           ,
           
             saith
             he
          
           ,
           when
           we
           see
           a
           person
           fall
           frequently
           into
           Ecstasies
           ,
           we
           may
           justly
           presume
           that
           it
           is
           something
           natural
           ,
           since
           God
           doth
           not
           commonly
           work
           miracles
           .
           Cardinal
           Bona
           
             saith
             ,
             that
          
           Sales
           thought
           ,
           
           the
           meer
           frequency
           of
           having
           Divine
           Revelations
           was
           enough
           to
           make
           them
           suspected
           .
           And
           for
           persons
           to
           fall
           as
           often
           as
           they
           please
           into
           Ecstasies
           ,
           
             is
             ,
             saith
          
           Scacchus
           ,
           
           an
           evident
           sign
           of
           a
           Diabolical
           illusion
           :
           
             so
             the
          
           Maid
           of
           Saragoza
           and
           Magdalena
           Crucia
           
             were
             discovered
             .
             And
             what
             shall
             we
             then
             think
             of
             the
             almost
             continual
             raptures
             of
             S.
          
           Teresa
           ?
           
             What
             of
             the
          
           Abbot
           Sisoi
           
             mentioned
             by
          
           Bona
           ,
           
             that
             fell
             into
             a
          
           rapture
           ,
           
             unless
             he
             let
             fall
             his
             hands
             at
             prayers
             ?
             What
             of
          
           Br.
           Gyles
           ,
           
             mentioned
             both
             by
          
           Bona
           and
           Scacchus
           ,
           
             that
             thought
             it
             so
             
             easie
             to
             fall
             into
          
           raptures
           ,
           
             that
             if
             any
             one
             spake
             the
             word
          
           Paradise
           ,
           
             he
             fell
             into
             an
          
           Ecstasie
           ;
           
             insomuch
             that
             the
             Boyes
             of
          
           Perusium
           ,
           as
           Scacchus
           
             relates
             it
             ,
             would
             come
             behind
             him
             and
             cry
          
           Paradise
           ,
           
             on
             purpose
             to
             make
             him
             immediately
             fall
             down
             in
             a
          
           Trance
           :
           
             must
             we
             acknowledge
             this
             to
             be
             from
             God
             ?
             But
             what
             shall
             we
             say
             to
          
           Br.
           Roger
           ,
           
             mentioned
             by
          
           F.
           Baker
           
             out
             of
          
           Harphius
           ,
           
           that
           had
           a
           hundred
           Raptures
           in
           a
           Mattins
           ?
        
         
           6.
           
           If
           they
           appear
           desirous
           of
           them
           ,
           and
           are
           apt
           to
           report
           them
           to
           others
           ,
           and
           to
           have
           them
           made
           publick
           .
           So
           
             Ioh.
             à
             Iesu
             Maria
          
           would
           have
           it
           observed
           ,
           
             whether
             they
             are
             apt
             to
             speak
             of
             them
             ,
             without
             being
             asked
             ,
             or
             upon
             an
             easie
             request
             ;
             whether
             they
             pray
             for
             them
             ,
             or
             come
             to
             prayers
             in
             hopes
             of
             them
             .
             Cardinal
             Bona
          
           would
           have
           it
           observed
           likewise
           ,
           
             where
             they
             happen
             ,
             if
             in
             publick
             places
             where
             they
             may
             be
             taken
             notice
             of
             ?
          
           
           This
           Rule
           may
           hold
           as
           to
           
             Satanical
             illusions
          
           ;
           but
           where
           they
           arise
           from
           meerly
           
             natural
             causes
          
           ,
           persons
           may
           not
           at
           all
           be
           desirous
           of
           them
           ,
           nay
           ,
           may
           strive
           against
           them
           ,
           and
           endeavour
           to
           keep
           them
           secret
           ,
           and
           yet
           they
           may
           not
           be
           divine
           .
        
         
           These
           are
           some
           of
           the
           most
           generally
           approved
           Rules
           among
           the
           Persons
           of
           judgement
           
           and
           understanding
           in
           the
           
             Roman
             Church
          
           ;
           and
           if
           we
           could
           proceed
           according
           to
           these
           ,
           in
           the
           examination
           of
           the
           Instances
           produced
           of
           Raptures
           and
           Ecstasies
           ,
           not
           one
           of
           a
           thousand
           would
           pass
           by
           their
           own
           Rules
           .
           But
           when
           all
           is
           done
           ,
           these
           Rules
           are
           very
           little
           observed
           ,
           but
           they
           are
           approved
           or
           condemned
           ,
           according
           to
           the
           Rules
           of
           Policy
           ,
           and
           not
           of
           Divinity
           .
        
         
           But
           besides
           these
           ,
           the
           
             Mystical
             Divines
          
           have
           some
           particular
           notes
           of
           their
           own
           ,
           which
           neither
           themselves
           nor
           any
           else
           can
           understand
           ;
           as
           
             Father
             Bakers
          
           first
           Rule
           ;
           
           viz.
           the
           
             Wills
             being
             moved
             without
             the
             ordinary
             precedent
             action
             of
             the
             understanding
             or
             Imagination
             :
          
           the
           fifth
           rule
           ,
           
             about
             the
             efficacy
             of
             internal
             words
             ,
             and
             the
             Souls
             conceiving
             more
             by
             them
             ,
             than
             in
             themselves
             they
             signifie
          
           ;
           and
           others
           as
           unintelligible
           as
           thee
           ,
           viz.
           those
           delivered
           by
           
             M.
             Teresa
          
           ,
           and
           set
           down
           in
           order
           by
           
             Ioh.
             à
             Iesu
             Maria
          
           to
           distinguish
           
             divine
             Visions
          
           from
           the
           effects
           of
           Imagination
           ;
           as
           ,
           
           
             the
             not
             missing
             a
             syllable
             of
             internal
             words
             ,
          
           the
           
             great
             secrecy
             of
             them
             ,
             being
             spoken
             in
             so
             close
             a
             place
             in
             the
             soul
             ,
             that
             the
             Devil
             cannot
             come
             at
             them
             ,
          
           (
           to
           eves-drop
           them
           )
           and
           several
           other
           such
           senseless
           things
           .
           And
           I
           do
           suppose
           no
           man
           will
           believe
           any
           
           thing
           to
           be
           from
           God
           ,
           meerly
           because
           it
           cannot
           be
           understood
           by
           men
           ;
           for
           then
           the
           greatest
           non-sense
           and
           contradictions
           might
           pass
           for
           
             Divine
             Revelations
          
           .
        
         
           §
           .
           11.
           
           And
           as
           there
           can
           be
           no
           certainty
           by
           their
           own
           Rules
           as
           to
           Raptures
           and
           Ecstasies
           ,
           so
           neither
           can
           there
           be
           as
           to
           Visions
           and
           Revelations
           .
           For
           ,
        
         
           1.
           
           
             They
             grant
             ,
             that
             those
             that
             are
             of
             no
             use
             ,
             are
             not
             to
             be
             allowed
             ;
             as
             ,
          
           If
           the
           matter
           of
           Revelations
           be
           vain
           and
           curious
           ,
           saith
           Iesu
           Maria
           ,
           or
           that
           which
           may
           ●e
           known
           without
           Revelation
           ;
           
             now
             ,
             say
             I
             ,
             if
             there
             be
             no
             Revelation
             at
             all
             to
             be
             expected
             as
             to
             matter
             of
             doctrine
             ,
             all
             the
             other
             things
          
           are
           vain
           and
           curious
           ,
           
             there
             being
             no
             other
             end
             suitable
             to
             divine
             Revelation
             besides
             this
             .
             And
          
           Cardinal
           Bona
           
             makes
             a
             very
             ingenuous
             confession
             ,
             that
             there
          
           is
           a
           great
           deal
           of
           danger
           and
           no
           profit
           at
           all
           in
           Visions
           ;
           
           and
           that
           by
           them
           a
           way
           is
           opened
           for
           many
           deceits
           and
           illusions
           of
           the
           Devil
           .
           
             Can
             any
             man
             of
             common
             sense
             then
             believe
             that
             God
             should
             cause
             such
             extraordinary
          
           Visions
           ,
           
             which
             bring
             no
             profit
             but
             abundance
             of
             danger
             along
             with
             them
             ?
          
           We
           walk
           much
           more
           safely
           ,
           
             saith
             he
          
           ,
           by
           faith
           ,
           whose
           light
           far
           exceeds
           all
           Visions
           and
           Revelations
           of
           Mysteries
           .
           And
           no
           argument
           
           of
           sanctity
           ,
           
           saith
           Scacchus
           ,
           can
           be
           drawn
           from
           them
           ;
           because
           Christian
           perfecion
           doth
           not
           consist
           in
           them
           :
           and
           Revelations
           do
           not
           make
           us
           either
           more
           pleasing
           to
           God
           ,
           or
           more
           useful
           to
           our
           Neighbour
           ,
           
             and
             he
             quotes
          
           Gerson
           
             with
             approbation
             ,
             for
             saying
          
           ,
           that
           the
           antient
           Fathers
           did
           fly
           from
           the
           curiosity
           of
           Visions
           and
           Miracles
           ,
           as
           the
           most
           deceitful
           and
           dangerous
           ;
           and
           that
           
             S.
             Austin
          
           gave
           God
           thanks
           that
           he
           was
           delivered
           from
           it
           ,
           
             and
             that
          
           Bonaventure
           saith
           ,
           it
           is
           to
           be
           abhorred
           and
           striven
           against
           with
           all
           our
           power
           .
           And
           Scacchus
           
             himself
             concludes
          
           ,
           that
           there
           is
           usually
           a
           secret
           pride
           and
           hypocrisie
           to
           be
           thought
           Saints
           ,
           which
           makes
           Persons
           desire
           Visions
           and
           Revelations
           ,
           which
           are
           inconsistent
           with
           true
           Sanctity
           ;
           and
           if
           it
           be
           not
           pride
           ,
           it
           is
           a
           vain
           curiosity
           ,
           wherefore
           God
           often
           suffers
           them
           to
           be
           deceived
           .
        
         
           2.
           
           
             That
             it
             is
             a
             very
             hard
             matter
             in
             this
             case
             to
             distinguish
             the
          
           illusions
           of
           the
           Devil
           ,
           from
           Divine
           Visions
           and
           Revelations
           .
           
             For
             they
             do
             not
             pretend
             to
             the
             only
             certain
             way
             which
             the
          
           Prophets
           and
           Apostles
           
             made
             use
             of
          
           ,
           viz.
           the
           working
           miracles
           to
           confirm
           the
           Truth
           of
           their
           Testimony
           :
           
             for
             among
             all
             the
             numbers
             of
          
           Miracles
           
             they
             boast
             of
             ,
             they
             pretend
             to
             none
             for
             the
             proper
          
           end
           of
           Miracles
           ,
           viz.
           to
           confirm
           Divine
           
           Revelation
           .
           
             And
             therefore
             ,
             it
             is
             no
             wonder
          
           Scacchus
           
             yields
             up
             this
          
           ,
           as
           a
           very
           doubtful
           thing
           ,
           considering
           how
           easie
           and
           common
           a
           thing
           it
           is
           for
           the
           Devil
           to
           deceive
           men
           in
           this
           matter
           .
           
           And
           Cardinal
           Bona
           confesses
           ,
           that
           the
           Devil
           doth
           often
           assume
           the
           Person
           of
           Christ
           and
           of
           the
           Blessed
           Virgin
           ,
           with
           so
           much
           art
           and
           cunning
           as
           to
           deceive
           very
           good
           men
           ,
           as
           is
           evident
           from
           most
           certain
           experience
           ,
           as
           well
           as
           the
           Testimony
           of
           the
           Fathers
           .
           Nay
           ,
           he
           denyes
           ,
           that
           ever
           the
           Person
           of
           Christ
           did
           appear
           to
           any
           since
           S.
           Pauls
           Vision
           ;
           
           
             and
             he
             saith
          
           ,
           that
           to
           assert
           otherwise
           ,
           is
           against
           the
           unanimous
           consent
           of
           the
           Fathers
           ,
           and
           not
           agreeable
           to
           that
           article
           of
           our
           Faith
           ,
           wherein
           we
           believe
           that
           he
           sits
           at
           the
           right
           hand
           of
           the
           Father
           ,
           and
           shall
           come
           again
           to
           judge
           the
           Quick
           and
           the
           D●ad
           .
           
             Yet
             what
             abundance
             of
          
           Visions
           of
           Christs
           Person
           
             do
             we
             meet
             with
             in
             the
          
           Legends
           of
           Saints
           ,
           
             and
             of
             his
             appearance
             with
          
           flesh
           and
           blood
           
             in
             the
             Eucharist
             ?
             but
             if
             the
             Person
             of
             Christ
             do
             never
             appear
             ,
             it
             cannot
             be
             proved
             from
             any
             of
             those
          
           Visions
           ,
           
             that
             the
          
           very
           body
           of
           Christ
           
             is
             there
          
           .
        
         
           3.
           
           That
           it
           were
           far
           better
           if
           a
           stop
           were
           put
           to
           all
           private
           Revelations
           among
           them
           that
           are
           not
           confirmed
           by
           Miracles
           or
           
             Testimony
             of
             Scripture
          
           .
           This
           
             Cardinal
             Bona
          
           
           wishes
           ,
           
           
             that
             the
             Confessors
             among
             them
             would
             at
             last
             take
             care
             of
          
           ;
           which
           no
           man
           certainly
           would
           do
           ,
           if
           he
           believed
           them
           to
           be
           from
           God.
           
             Cardinal
             Cajetan
          
           saith
           ,
           
             that
             we
             can
             have
             no
             certainty
             of
             private
             Revelations
             ,
             although
             the
             Persons
             who
             pretend
             to
             them
             ,
          
           
           
             should
             not
             only
             protest
             but
             swear
             to
             it
             ,
             that
             they
             have
             them
             from
             God
             :
          
           and
           in
           general
           concludes
           ,
           
             that
             we
             are
             not
             bound
             to
             believe
             them
             .
          
           From
           which
           it
           necessarily
           follows
           ,
           that
           there
           are
           no
           certain
           Rules
           to
           know
           when
           they
           are
           from
           God
           ;
           for
           if
           there
           were
           ,
           an
           obligation
           to
           believe
           them
           would
           lye
           upon
           those
           who
           had
           tryed
           them
           by
           those
           Rules
           .
        
         
           4.
           
           If
           Revelations
           made
           to
           two
           several
           Persons
           do
           contradict
           each
           other
           ,
           that
           there
           is
           great
           Reason
           to
           suspect
           both
           .
           
             For
             although
          
           ,
           saith
           
             Cardinal
             Bona
          
           ,
           
           
             it
             be
             possible
             that
             one
             may
             be
             true
             and
             the
             other
             false
             ,
             and
             the
             Devil
             may
             endeavour
             to
             take
             away
             the
             Authority
             of
             the
             True
             by
             the
             false
             ,
             yet
             for
             the
             most
             part
             they
             are
             both
             suspected
             and
             doubtful
             .
          
           And
           before
           he
           saith
           ,
           
             that
             it
             is
             reasonable
             to
             believe
             those
             Women
             Saints
             were
             deceived
             ,
          
           
           
             in
             supposing
             their
             own
             Fancies
             to
             be
             divine
             Revelations
             ,
             who
             have
             published
             Revelations
             contradicting
             each
             other
             .
          
           Which
           it
           is
           plain
           he
           intended
           for
           the
           famous
           case
           of
           the
           Revelations
           of
           
           S.
           Brigitt
           and
           S.
           Katharin
           ,
           which
           contradicted
           each
           other
           expresly
           about
           the
           immaculate
           conception
           ;
           and
           which
           I
           had
           produced
           as
           a
           plain
           instance
           of
           a
           false
           pretence
           to
           Inspiration
           in
           the
           
             Roman
             Church
          
           ,
           it
           being
           impossible
           God
           should
           contradict
           himself
           .
           
           Mr.
           Cressy
           in
           answer
           to
           this
           ,
           first
           
             confesses
             that
             the
             publick
             Office
             of
             their
             Church
             testifies
             that
             each
             of
             them
             were
             favoured
             with
             Divine
             Revelations
             ,
             and
             then
             produces
             the
             Testimony
             of
             S.
          
           Antonin
           ,
           
             that
             those
             things
             may
             be
             supposed
             by
             the
             Persons
             themselves
             to
             be
             divine
             Revelations
             ,
             which
             are
             but
             humane
             dreams
             .
          
           Thirdly
           ,
           He
           cites
           
             Cardinal
             Baronius
          
           ,
           who
           seems
           
             to
             reject
             the
             Revelations
             on
             both
             sides
             .
          
           And
           yet
           he
           by
           no
           means
           will
           allow
           
             the
             honour
             of
             their
             Church
             to
             be
             concerned
             herein
             ,
          
           which
           hath
           approved
           them
           both
           as
           Persons
           
             truly
             Inspired
          
           ;
           when
           Mr.
           Cressy
           confesses
           ,
           
             they
             did
             not
             testifie
             their
             Revelations
             by
             Miracles
             ,
          
           and
           that
           
             without
             it
             Divine
             Revelation
             cannot
             be
             known
             .
          
           I
           would
           not
           desire
           a
           greater
           advantage
           from
           an
           Adversary
           ,
           than
           Mr.
           Cressy
           here
           gives
           me
           against
           himself
           .
           For
           by
           his
           own
           confession
           then
           ,
           their
           Church
           approves
           those
           to
           have
           had
           
             divine
             Revelations
          
           which
           never
           gave
           the
           proper
           evidence
           of
           it
           ,
           
             viz.
             Miracles
          
           ,
           and
           such
           whose
           Revelations
           are
           questioned
           by
           the
           Wisest
           men
           
           among
           them
           .
           And
           what
           is
           all
           this
           but
           to
           give
           Countenance
           ,
           (
           for
           all
           that
           the
           Church
           can
           know
           )
           to
           a
           meer
           pretence
           to
           Inspiration
           ?
           which
           is
           the
           highest
           Fanaticism
           in
           the
           World.
           And
           if
           as
           he
           saith
           ,
           
             notwithstanding
             the
             Councils
             approbation
          
           ,
           
           
             there
             is
             scarce
             a
             Catholick
             alive
             that
             thinks
             he
             hath
             an
             obligation
             to
             believe
             either
             of
             them
          
           ;
           this
           makes
           as
           much
           to
           my
           purpose
           as
           I
           desire
           ;
           for
           if
           they
           have
           no
           obligation
           to
           believe
           them
           ,
           they
           may
           without
           sin
           believe
           them
           not
           to
           
             be
             divine
             Revelations
          
           ;
           and
           since
           they
           are
           given
           out
           to
           be
           such
           and
           approved
           by
           their
           Church
           ,
           all
           such
           Persons
           may
           without
           sin
           charge
           them
           with
           the
           highest
           Fanaticism
           in
           a
           false
           pretence
           to
           
             Divine
             Revelation
          
           .
           And
           why
           then
           should
           I
           be
           so
           much
           blamed
           for
           doing
           that
           ,
           which
           Persons
           in
           their
           own
           Church
           may
           do
           without
           sin
           ?
           But
           I
           see
           Mr.
           Cressy
           is
           not
           acquainted
           with
           the
           common
           Doctrine
           of
           their
           own
           Divines
           about
           the
           obligation
           that
           lyes
           upon
           Persons
           to
           believe
           Private
           Revelations
           ;
           For
           they
           agree
           ,
        
         
           1.
           
           That
           those
           Persons
           to
           whom
           those
           Revelations
           are
           made
           are
           bound
           to
           believe
           them
           before
           any
           approbation
           of
           the
           Church
           ?
           For
           say
           they
           ,
           the
           primary
           Reason
           of
           assenting
           to
           a
           Divine
           Revelation
           is
           from
           the
           Divine
           Veracity
           ;
           to
           which
           it
           is
           wholly
           accidental
           
           whether
           it
           be
           publick
           or
           private
           ,
           and
           the
           Churches
           proposition
           is
           only
           the
           common
           external
           condition
           of
           applying
           the
           object
           of
           Faith
           to
           us
           ;
           but
           there
           may
           be
           as
           great
           an
           obligation
           to
           believe
           a
           private
           Revelation
           ,
           supposing
           only
           sufficient
           motives
           to
           the
           mind
           of
           the
           Person
           that
           this
           Revelation
           comes
           from
           God.
           This
           is
           the
           opinion
           of
           Vega
           ,
           
           Catharinus
           ,
           
           Suarez
           ,
           
           Lugo
           ,
           
           Ysambertus
           ,
           
           and
           as
           they
           tell
           us
           ,
           of
           most
           of
           their
           modern
           Divines
           .
           Indeed
           they
           mention
           
             Cajetan
             ,
             Sotus
             ,
             Canus
          
           and
           some
           others
           as
           of
           another
           opinion
           ;
           but
           Suarez
           saith
           ,
           
             they
             seem
             to
             differ
             only
             in
             words
             ,
          
           because
           they
           will
           not
           have
           that
           assent
           called
           
             Catholick
             Faith
          
           ;
           which
           the
           other
           are
           willing
           to
           yield
           to
           them
           ,
           and
           call
           it
           
             Theological
             Faith
          
           ,
           but
           do
           make
           it
           as
           certain
           and
           infallible
           as
           the
           other
           .
           Which
           they
           prove
           ,
           not
           only
           from
           the
           obligation
           to
           faith
           in
           the
           private
           Revelations
           mentioned
           in
           Scripture
           ,
           but
           from
           invincible
           Reason
           ,
           because
           the
           ground
           of
           the
           assent
           of
           faith
           is
           not
           the
           publickness
           of
           the
           Revelation
           ,
           but
           the
           Divine
           Authority
           and
           Veracity
           ;
           which
           being
           supposed
           ,
           must
           equally
           oblige
           ,
           whether
           the
           Revelation
           be
           private
           or
           publick
           .
           And
           if
           there
           be
           sufficient
           motives
           to
           believe
           a
           private
           Revelation
           ;
           to
           deny
           an
           obligation
           to
           believe
           it
           ,
           is
           a
           contempt
           of
           Divine
           Authority
           ;
           
           and
           to
           suppose
           there
           cannot
           be
           sufficient
           motives
           ,
           is
           to
           say
           ,
           that
           God
           cannot
           do
           as
           much
           by
           himself
           ,
           as
           he
           can
           by
           the
           Church
           .
           The
           force
           of
           which
           Reason
           I
           do
           not
           see
           how
           it
           is
           possible
           for
           those
           to
           avoid
           who
           assert
           ,
           that
           God
           doth
           still
           communicate
           private
           Revelations
           to
           mens
           Minds
           .
        
         
           2.
           
           That
           supposing
           these
           Revelations
           to
           be
           proposed
           by
           the
           Church
           ,
           all
           others
           are
           bound
           to
           believe
           them
           to
           be
           divine
           Revelations
           .
           For
           then
           they
           have
           the
           same
           reason
           ,
           which
           they
           have
           to
           believe
           any
           Revelation
           .
           All
           the
           difficulty
           now
           is
           ,
           to
           understand
           what
           a
           sufficient
           proposal
           by
           the
           Church
           in
           this
           case
           is
           ;
           Suarez
           saith
           ,
           
           
             that
             although
             private
             Revelations
             be
             chiefly
             intended
             for
             the
             persons
             to
             whom
             they
             are
             made
             ,
             yet
             a
             sufficient
             proposal
             of
             them
             being
             made
             to
             others
             ,
             there
             doth
             arise
             from
             thence
             an
             obligation
             to
             believe
             them
             .
          
           
           
             For
             which
          
           saith
           he
           ,
           
             The
             general
             Rule
             is
             the
             approbation
             of
             the
             Church
             ;
             as
             appears
             by
             the
             Lateran
             Council
             under
          
           Leo
           10.
           
             which
             forbad
             the
             Preaching
             private
             Revelations
             without
             the
             examination
             and
             approbation
             of
             the
             Church
             ;
             and
             then
          
           saith
           
             Suarez
             ,
             the
             believing
             them
             becomes
             a
             part
             of
             Catholick
             Faith.
          
           Now
           I
           desire
           to
           know
           ,
           how
           it
           is
           possible
           for
           their
           Church
           to
           shew
           greater
           care
           in
           the
           examination
           and
           approbation
           of
           any
           
             private
             Revevelations
          
           ,
           
           than
           it
           did
           in
           those
           of
           S.
           Brigitt
           ?
           they
           being
           frequently
           examined
           by
           the
           publick
           Authority
           of
           their
           Church
           ,
           and
           after
           such
           examination
           declared
           by
           the
           
             Pope
             to
             have
             come
             from
             the
             spirit
             of
             God
          
           ;
           and
           at
           last
           approved
           ,
           say
           their
           own
           writers
           ,
           
             at
             the
             General
             Council
             of
             Basil.
          
           How
           could
           they
           possibly
           express
           greater
           approbation
           of
           any
           controverted
           Book
           in
           the
           Bible
           ?
           But
           if
           after
           all
           this
           ,
           these
           Revelations
           may
           pass
           among
           them
           for
           Dreams
           and
           
             Fancies
             ,
             and
             no
             men
             are
             obliged
             to
             believe
             them
             ,
          
           let
           them
           clear
           their
           Church
           from
           Fanaticism
           ,
           if
           they
           can
           .
           For
           either
           those
           Revelations
           were
           from
           God
           or
           not
           ?
           if
           not
           ,
           then
           they
           were
           
             Fanatical
             illusions
          
           approved
           by
           their
           Church
           ;
           if
           they
           were
           ,
           then
           since
           they
           were
           approved
           by
           those
           whom
           they
           are
           bound
           to
           believe
           ,
           with
           what
           face
           can
           Mr.
           Cressy
           say
           ,
           
             that
             there
             is
             scarce
             a
             Catholick
             alive
             that
             thinks
             he
             has
             an
             obligation
             to
             believe
             them
             ?
          
           which
           I
           do
           the
           more
           wonder
           at
           ,
           since
           they
           believe
           things
           as
           absurd
           already
           ,
           and
           with
           as
           little
           reason
           as
           any
           thing
           in
           S.
           Brigitts
           Revelations
           .
           And
           therefore
           the
           Person
           of
           Honour
           had
           great
           Reason
           to
           say
           ,
           
           
             that
             Mr.
             Cressy
             hath
             in
             truth
             not
             answered
             the
             Weight
             of
             my
             Instance
             from
             the
             Revelations
             of
             S.
             Brigitt
             and
             S.
             Catharine
             .
          
        
         
         
           5.
           
           
             They
             confess
             that
             some
             persons
             are
             very
             lyable
             to
             be
             deceived
             in
             believing
             themselves
             to
             have
             divine
             Revelations
             .
          
           Such
           ,
           
           saith
           Card.
           Bona
           ,
           are
           those
           that
           have
           a
           bad
           habit
           of
           body
           ,
           that
           have
           a
           restless
           and
           vehement
           imagination
           ,
           that
           have
           a
           great
           deal
           of
           Melancholy
           ,
           which
           is
           apt
           to
           corrupt
           the
           Imagination
           ,
           so
           as
           they
           are
           apt
           to
           fancy
           that
           they
           see
           and
           hear
           things
           which
           they
           neither
           see
           ,
           nor
           hear
           .
           And
           likewise
           ,
           
             saith
             he
          
           ,
           from
           long
           fasting
           and
           immoderate
           watchings
           ,
           vain
           phantasms
           may
           arise
           in
           the
           brain
           ,
           by
           which
           the
           mind
           being
           deceived
           ,
           adheres
           to
           them
           as
           to
           divine
           Revelations
           .
           
             And
             what
             are
             these
             else
             but
             the
          
           Fanatick
           
             heats
             of
          
           Enthusiasm
           ?
           Besides
           ,
           
             he
             saith
          
           ,
           that
           regard
           ought
           to
           be
           had
           to
           the
           humour
           ,
           disposition
           ,
           condition
           ,
           conversation
           ,
           and
           Age
           of
           the
           Persons
           ;
           for
           old
           men
           are
           apt
           to
           doat
           ,
           and
           young
           men
           to
           be
           hot
           and
           credulous
           ;
           but
           especially
           great
           caution
           must
           be
           used
           towards
           Women
           ,
           whose
           sex
           is
           the
           more
           to
           be
           suspected
           because
           of
           its
           weakness
           ;
           for
           by
           reason
           of
           the
           vehemency
           of
           their
           thoughts
           and
           affections
           they
           think
           they
           see
           that
           which
           they
           desire
           ,
           and
           that
           which
           arises
           from
           their
           own
           violent
           passions
           ,
           they
           believe
           to
           be
           true
           ;
           and
           it
           is
           an
           easie
           matter
           for
           the
           Devil
           ,
           (
           and
           no
           great
           conquest
           he
           thinks
           )
           through
           their
           want
           of
           Reason
           and
           Iudgement
           to
           deceive
           
           them
           .
           
             Therefore
             he
             saith
             peremptorily
          
           ,
           that
           the
           Bishops
           and
           Guides
           of
           Souls
           should
           oppose
           and
           despise
           their
           Revelations
           and
           severely
           rebuke
           th●m
           ,
           for
           pretending
           to
           things
           too
           high
           for
           them
           :
           
             and
             he
             at
             large
             discovers
          
           ,
           the
           great
           mischiefs
           which
           have
           come
           to
           the
           Church
           by
           W●●nens
           pretending
           to
           Revelations
           .
           
             I
             confess
             after
             all
             these
             severe
             things
             ,
             he
             doth
             at
             last
             approve
             the
          
           Revelations
           
             of
             S.
          
           Teresa
           ,
           
             which
             I
             very
             much
             question
             whether
             he
             would
             have
             done
             or
             no
             ,
             if
             he
             had
             been
             her
             Confessour
             ;
             but
             now
             she
             was
          
           Canonized
           
             for
             a
          
           Saint
           ,
           
             and
             it
             would
             not
             have
             been
             so
             agreeable
             for
             a
          
           Roman
           Cardinal
           
             to
             have
             exposed
             to
             the
             world
             the
          
           self-delusions
           
             of
             a
          
           Roman
           Saint
           .
           
             But
             I
             desire
             no
             more
             in
             her
             Instance
             ,
             or
             any
             other
             among
             them
             than
             to
             compare
             the
             circumstances
             of
             them
             with
             these
             Rules
             laid
             down
             by
             their
             own
             most
             approved
             Authors
             .
             From
             which
             it
             appears
             that
             although
             Mr.
          
           Cressy
           
             declares
             that
          
           ,
           
           they
           are
           very
           well
           content
           with
           their
           Fanaticks
           and
           Fanaticism
           ,
           
             yet
             there
             are
             some
             wise
             men
             among
             them
             ,
             which
             are
             not
             .
          
        
         
           §
           .
           12.
           
           Having
           thus
           far
           shewn
           ,
           that
           this
           way
           of
           
             Mystical
             Divinity
          
           with
           all
           its
           raptures
           and
           Ecstasies
           and
           
             passive
             Unions
          
           ,
           had
           no
           Foundation
           in
           the
           
             Christian
             Doctrine
          
           ,
           nor
           
           in
           the
           consent
           of
           the
           
             Christian
             Church
          
           of
           the
           purest
           Ages
           ,
           I
           now
           come
           to
           shew
           whence
           it
           came
           into
           any
           Vogue
           and
           Reputation
           among
           Christians
           .
           It
           is
           an
           easie
           matter
           to
           discover
           that
           the
           Foundation
           of
           it
           was
           laid
           by
           the
           counterfeit
           
             Dionysius
             Areopagita
          
           ,
           to
           whom
           Mr.
           Cressy
           and
           
             O.
             N.
          
           do
           referr
           me
           .
           Who
           ,
           saith
           Mr.
           Cressy
           ,
           
           
             whatever
             his
             true
             name
             was
             ,
             was
             questionless
             an
             Author
             of
             the
             second
             or
             at
             least
             the
             third
             Age
             of
             the
             Church
             ,
             and
             who
             describes
             the
             most
             sublime
             and
             most
             purely
             divine
             prayer
             exercised
             by
          
           Hierotheus
           
             a
             Disciple
             of
             the
             Apostles
          
           .
           But
           if
           he
           lived
           
             in
             the
             second
             or
             third
             Age
             ,
          
           he
           must
           be
           a
           Counterfeit
           ,
           (
           for
           Dionysius
           dyed
           within
           the
           compass
           of
           the
           first
           Century
           ,
           as
           Sirmondus
           hath
           fully
           proved
           )
           and
           if
           he
           were
           a
           Counterfeit
           ,
           how
           came
           he
           to
           know
           
             the
             divine
             prayer
             of
             Hierotheus
          
           ?
           However
           I
           do
           acknowledge
           that
           this
           Author
           ,
           whoever
           he
           was
           ,
           was
           justly
           pitched
           upon
           by
           Mr.
           Cr.
           For
           it
           is
           from
           him
           ,
           they
           not
           only
           borrow
           the
           
             Mystical
             Notions
          
           ,
           but
           most
           of
           the
           Phrases
           too
           :
           And
           assoon
           as
           those
           Books
           ,
           written
           by
           him
           ,
           came
           to
           be
           known
           and
           admired
           in
           the
           Eastern
           and
           
             Western
             Churches
          
           ,
           there
           were
           some
           so
           fond
           of
           this
           Mystical
           Divinity
           ,
           as
           to
           cry
           it
           up
           as
           the
           most
           perfect
           way
           of
           devotion
           ,
           being
           especially
           accommodated
           to
           Persons
           of
           an
           Enthusiastical
           temper
           ;
           
           who
           were
           withall
           confined
           to
           Solitude
           and
           Retirement
           from
           the
           World.
           It
           will
           not
           be
           amiss
           therefore
           to
           give
           a
           taste
           of
           his
           
             Mystical
             Divinity
          
           ,
           as
           far
           as
           it
           is
           possible
           to
           bring
           his
           affected
           Bombast
           within
           the
           compass
           of
           our
           language
           .
           Thus
           he
           begins
           ,
        
         
           O
           thou
           superessential
           Trinity
           ,
           
           above
           all
           notion
           of
           Deity
           and
           Goodness
           ;
           O
           thou
           Governour
           of
           the
           Divine
           Wisdom
           of
           Christians
           ,
           direct
           us
           to
           the
           most
           unknown
           ,
           most
           clear
           ,
           and
           most
           supream
           height
           of
           Mystical
           Oracles
           ;
           in
           which
           the
           simple
           ,
           absolute
           ,
           and
           unchangeable
           Mysteries
           of
           Divinity
           are
           hidden
           ,
           by
           the
           over-shining
           darkness
           of
           a
           Teaching
           Silence
           ,
           discovering
           the
           most
           glorious
           light
           in
           the
           most
           profound
           obscurity
           ,
           and
           over-filling
           the
           blindest
           minds
           with
           the
           most
           beautiful
           beams
           ,
           in
           that
           which
           can
           neither
           be
           felt
           nor
           seen
           .
        
         
           Let
           this
           Prayer
           be
           for
           my self
           :
           But
           Thou
           O
           friend
           Timothy
           by
           thy
           diligent
           exercise
           in
           these
           Mystical
           Speculations
           ,
           leave
           thy
           senses
           and
           the
           operations
           of
           thy
           mind
           ,
           and
           all
           things
           sensible
           and
           intelligible
           ,
           and
           all
           things
           which
           are
           not
           and
           which
           are
           ;
           and
           after
           an
           unknown
           manner
           elevate
           thy self
           to
           that
           Union
           which
           is
           above
           all
           essence
           and
           knowledge
           :
           and
           when
           by
           a
           pure
           and
           perfect
           Abstraction
           of
           thy self
           ,
           thou
           shalt
           be
           free
           and
           loose
           from
           all
           things
           ,
           thou
           shalt
           
           be
           raised
           to
           the
           superessential
           Ray
           of
           Divine
           Darkness
           .
        
         
           
             Then
             after
             he
             hath
             given
             caution
             to
          
           Timothy
           ,
           that
           these
           divine
           Mysteries
           be
           not
           communicated
           to
           those
           that
           would
           make
           use
           of
           their
           knowledge
           in
           these
           things
           ,
           any
           more
           ,
           than
           to
           those
           ,
           who
           followed
           their
           Imaginations
           ;
           because
           the
           superessential
           being
           dwelleth
           in
           darkness
           ;
           and
           as
           to
           him
           ,
           affirmations
           and
           negations
           are
           not
           opposite
           ,
           being
           above
           all
           ;
           
             he
             shews
          
           ,
           that
           the
           Cause
           of
           all
           things
           is
           above
           all
           Reason
           and
           understanding
           ,
           and
           is
           only
           truly
           and
           plainly
           made
           known
           to
           those
           who
           ascend
           above
           all
           sensible
           and
           intellectual
           things
           ,
           and
           above
           all
           divine
           Lights
           ,
           and
           heavenly
           Sounds
           and
           Words
           ,
           and
           are
           swallowed
           up
           of
           Darkness
           :
           
             which
             he
             expresseth
          
           ,
           by
           the
           Allegory
           of
           Moses
           going
           into
           the
           Cloud
           upon
           the
           top
           of
           the
           Mount
           :
           then
           ,
           
             saith
             he
          
           ,
           this
           Mystical
           Moses
           is
           carryed
           up
           above
           all
           visible
           and
           intellectual
           heights
           ,
           being
           taken
           into
           the
           truly
           Mystical
           Cloud
           of
           unknowing
           ,
           in
           which
           he
           puts
           a
           stop
           to
           all
           knowing
           perceptions
           ,
           and
           is
           in
           that
           which
           can
           neither
           be
           seen
           nor
           felt
           ,
           being
           altogether
           his
           who
           is
           above
           all
           ,
           and
           not
           of
           any
           one
           else
           ,
           neither
           of
           himself
           nor
           any
           other
           ;
           and
           being
           under
           a
           cessation
           of
           all
           knowledge
           is
           in
           a
           firmer
           union
           to
           that
           which
           cannot
           be
           known
           ;
           and
           because
           he
           understands
           
           nothing
           ,
           he
           understands
           more
           than
           his
           mind
           can
           reach
           to
           .
        
         
           
             This
             is
             certainly
             the
             very
             height
             of
          
           Mystical
           Union
           
             and
             the
          
           Perfection
           
             of
             the
          
           Contemplative
           State
           :
           
             in
             the
             description
             of
             which
             ,
             I
             have
             kept
             as
             near
             as
             I
             could
             to
             his
             words
             ,
             and
             as
             to
             the
             sense
             have
             followed
          
           Carolus
           Hersentius
           ,
           
             a
             late
             Mystical
             Divine
             ,
             who
             hath
             taken
             the
             greatest
             care
             and
             pains
             to
             explain
             the
             meaning
             of
             this
             obscure
             Author
             upon
             this
             argument
             .
             To
             the
             same
             purpose
             he
             speaks
             elsewhere
             ,
             where
             he
             saith
             ,
          
           that
           the
           most
           Divine
           way
           of
           knowing
           God
           is
           by
           not
           knowing
           him
           ,
           
           by
           an
           Union
           above
           understanding
           ;
           when
           the
           Mind
           being
           abstracted
           from
           all
           things
           and
           going
           out
           of
           it self
           is
           united
           to
           those
           overbright
           beams
           ,
           by
           which
           he
           is
           enlightned
           in
           the
           unsearchable
           depth
           of
           Wisdom
           .
        
         
           Any
           one
           that
           ●asts
           an
           eye
           upon
           this
           kind
           of
           Discourse
           ,
           will
           easily
           find
           it
           to
           proceed
           upon
           very
           different
           g●ounds
           ,
           in
           order
           to
           the
           per●ection
           of
           mens
           minds
           ,
           from
           what
           are
           delivered
           in
           the
           
             Christian
             Religion
          
           .
           For
           there
           it
           is
           said
           to
           be
           
             eternal
             life
          
           ,
           
           
             to
             know
             God
             and
             his
             Son
             Iesus
             Christ
          
           ;
           here
           we
           are
           told
           that
           we
           cannot
           come
           at
           perfection
           in
           the
           way
           of
           knowledge
           ,
           but
           of
           Ignorance
           and
           
             not
             knowing
          
           :
           
           There
           it
           is
           said
           ,
           that
           
             God
             is
             Light
             and
             in
             him
             is
             no
             darkness
             at
             
             all
          
           ;
           here
           that
           he
           is
           the
           most
           
             profound
             darkness
          
           and
           obscurity
           .
           Here
           we
           meet
           with
           no
           difference
           at
           all
           as
           to
           the
           clearness
           of
           our
           apprehensions
           concerning
           the
           
             Divine
             Nature
          
           ,
           from
           what
           men
           had
           before
           the
           Christian
           Doctrine
           ;
           whereas
           it
           is
           one
           of
           the
           excellencies
           of
           Christianity
           that
           by
           it
           we
           come
           to
           know
           the
           true
           God
           much
           better
           than
           mankind
           had
           done
           before
           ,
           and
           are
           able
           to
           form
           a
           very
           true
           and
           distinct
           conception
           of
           him
           in
           our
           minds
           ,
           as
           of
           a
           Being
           of
           infinite
           Wisdom
           and
           Goodness
           and
           Power
           .
           Although
           we
           cannot
           attain
           to
           a
           full
           comprehension
           of
           the
           utmost
           extent
           of
           the
           Perfections
           of
           the
           Divine
           Nature
           ;
           yet
           that
           doth
           not
           hinder
           our
           conceptions
           from
           being
           clear
           and
           True
           ,
           though
           not
           adequate
           and
           perfect
           .
           And
           if
           we
           could
           have
           no
           clearer
           knowledge
           and
           more
           steady
           conceptions
           of
           the
           Divine
           Nature
           by
           the
           doctrine
           of
           Christ
           ,
           to
           what
           end
           are
           we
           told
           by
           it
           ,
           
           
             that
             no
             man
             hath
             seen
             God
             at
             any
             time
             ,
             the
             only
             begotten
             Son
             which
             is
             in
             the
             bosome
             of
             the
             Father
             he
             hath
             revealed
             him
          
           ;
           that
           now
           the
           
             vail
             of
             darkness
          
           is
           taken
           away
           ,
           
           
             and
             we
             all
             with
             open
             face
             beholding
             as
             in
             a
             glass
             the
             glory
             of
             the
             Lord
             ,
             are
             changed
             into
             the
             same
             image
          
           ;
           not
           that
           our
           transformation
           is
           to
           come
           by
           darkness
           and
           the
           cessation
           of
           intellectual
           operations
           ,
           as
           this
           
             Mystical
             Union
          
           
           implyes
           .
           But
           besides
           ,
           this
           
             Mystical
             way
          
           pretends
           to
           carry
           men
           above
           all
           
             external
             Rev●●ation
          
           as
           well
           as
           intellectual
           knowledge
           ,
           for
           so
           much
           is
           implyed
           in
           the
           
             raising
             the
             mind
             above
             all
             Divine
             Lights
             ,
          
           
           
             and
             heavenly
             Sounds
             and
             Words
          
           ,
           i.
           e.
           saith
           
             Hersentius
             ,
             above
             all
             the
             manifestations
             of
             God
             what
             soever
             which
             are
             made
             to
             the
             Mind
             .
          
           Which
           Mystical
           way
           of
           Perfection
           ,
           being
           supposed
           possible
           ,
           I
           see
           no
           necessity
           at
           all
           of
           Christs
           coming
           into
           the
           World
           ,
           nor
           of
           any
           influence
           his
           Death
           or
           Sufferings
           or
           Doctrine
           could
           have
           upon
           the
           bringing
           men
           to
           a
           State
           of
           Happiness
           .
           For
           the
           whole
           Hypothesis
           proceeds
           only
           upon
           these
           principles
           .
           1.
           
           The
           obscurity
           of
           the
           
             Divine
             Nature
          
           ,
           and
           the
           impossibility
           of
           our
           attaining
           so
           clear
           a
           perception
           of
           God
           in
           our
           minds
           ,
           as
           for
           us
           ever
           to
           hope
           for
           a
           state
           of
           Perfection
           with
           the
           exercise
           of
           our
           Reason
           and
           Understanding
           .
           2.
           
           That
           the
           only
           possible
           way
           of
           attaining
           it
           ,
           is
           by
           the
           abstraction
           of
           our selves
           from
           all
           sensible
           and
           
             intellectual
             operations
          
           ,
           and
           thereby
           bringing
           our
           souls
           to
           an
           
             immediate
             Union
          
           with
           
             the
             Divine
             Essence
          
           .
        
         
           §
           .
           13.
           
           Having
           thus
           endeavoured
           to
           bring
           these
           things
           out
           of
           the
           Clouds
           of
           the
           sublime
           Nonsense
           and
           seeming
           contradictions
           
           which
           they
           were
           wrapt
           up
           in
           ,
           we
           may
           more
           easily
           discern
           from
           whence
           all
           these
           notions
           were
           taken
           and
           slyly
           conveyed
           into
           the
           Christian
           doctrine
           as
           the
           highest
           way
           of
           Perfection
           .
           For
           which
           we
           are
           to
           consider
           ,
           that
           the
           Christian
           Religion
           growing
           very
           considerable
           ,
           notwithstanding
           all
           the
           endeavours
           used
           by
           the
           Roman
           Emperours
           and
           Governours
           of
           Provinces
           to
           suppress
           it
           ,
           and
           very
           Learned
           men
           having
           taken
           upon
           them
           the
           profession
           of
           it
           in
           several
           parts
           of
           the
           Empire
           ,
           but
           especially
           at
           Alexandria
           ;
           the
           Heathen
           Philosophers
           saw
           there
           was
           an
           absolute
           necessity
           of
           making
           the
           best
           they
           could
           of
           the
           Pagan
           Theology
           .
           To
           this
           end
           they
           bestirred
           themselves
           to
           gather
           together
           the
           most
           considerable
           parts
           of
           the
           
             Chaldaick
             ,
             Aegyptian
          
           ,
           and
           Platonick
           Theology
           ,
           and
           putting
           them
           together
           to
           form
           such
           a
           method
           for
           the
           Perfection
           of
           mens
           souls
           ,
           as
           would
           appear
           more
           sublime
           ,
           than
           the
           Christian
           Institution
           .
           For
           this
           end
           
             Plotinus
             ,
             Porphyrie
             ,
             Iamblichus
             ,
             Proclus
          
           and
           the
           rest
           of
           them
           ,
           did
           imploy
           the
           utmost
           of
           their
           study
           and
           care
           :
           for
           they
           saw
           now
           it
           was
           to
           no
           purpose
           for
           them
           to
           spend
           their
           time
           in
           idle
           curiosities
           ,
           and
           the
           vain
           disputes
           of
           the
           several
           Sects
           of
           Philosophers
           ;
           therefore
           they
           endeavour
           to
           lay
           aside
           these
           ,
           (
           Ammonius
           of
           Alexandria
           having
           shewed
           
           them
           the
           way
           )
           and
           to
           bend
           their
           studies
           chiefly
           about
           shewing
           men
           such
           a
           way
           of
           Purifying
           their
           Souls
           as
           might
           bring
           them
           to
           a
           State
           of
           Perfection
           ,
           without
           embracing
           Christianity
           .
           For
           they
           saw
           ,
           that
           the
           common
           people
           were
           become
           Philosophers
           by
           the
           help
           of
           the
           Christian
           Religion
           ,
           and
           out-went
           them
           in
           the
           bearing
           Torments
           and
           all
           sorts
           of
           Miseries
           ,
           only
           in
           expectation
           of
           that
           
             Blessed
             State
          
           which
           the
           Christian
           Religion
           did
           give
           men
           so
           great
           assurance
           of
           ,
           and
           gave
           such
           excellent
           directions
           ,
           by
           the
           practice
           of
           all
           divine
           vertues
           ,
           for
           mens
           attaining
           to
           it
           .
           We
           know
           there
           was
           no
           greater
           enemy
           in
           the
           world
           to
           the
           Christian
           Religion
           than
           Porphyrius
           was
           ,
           against
           whom
           
             Eus●bius
             ,
             Methodius
          
           and
           many
           others
           writ
           in
           defence
           of
           Christianity
           .
           Yet
           it
           appears
           by
           what
           we
           have
           remaining
           of
           his
           writings
           ,
           that
           he
           had
           a
           very
           mean
           esteem
           of
           the
           common
           customes
           of
           sacrificing
           ,
           
           and
           of
           those
           Daemons
           which
           were
           pleased
           with
           
             the
             smoke
             of
             flesh
          
           ;
           and
           he
           looked
           upon
           the
           
             Theurgick
             way
          
           ,
           as
           lyable
           to
           deceit
           and
           not
           capable
           of
           advancing
           the
           soul
           to
           highest
           perfection
           .
           Which
           Th●urgick
           way
           ,
           lay
           in
           the
           initiating
           of
           men
           in
           some
           sacred
           mysteries
           ,
           by
           partaking
           of
           certain
           rites
           and
           symbols
           ,
           by
           which
           they
           were
           admitted
           to
           the
           presence
           of
           some
           of
           their
           Deities
           ;
           the
           end
           whereof
           ,
           
           as
           they
           pretended
           ,
           was
           ,
           reducing
           the
           souls
           of
           men
           to
           that
           state
           they
           were
           in
           before
           they
           came
           into
           the
           Body
           :
           
           So
           S.
           Augustin
           tel●s
           us
           from
           Porphyrie
           ,
           that
           they
           who
           were
           purified
           after
           this
           manner
           did
           converse
           with
           
             glorious
             appearances
             of
             Angels
          
           which
           they
           were
           fitted
           to
           see
           ;
           but
           Porphyrie
           himself
           ,
           as
           he
           did
           not
           utterly
           reject
           this
           lower
           and
           
             symbolical
             way
          
           ;
           so
           he
           said
           ,
           that
           the
           highest
           perfection
           of
           the
           soul
           was
           not
           attainable
           by
           it
           ;
           but
           it
           was
           useful
           for
           purifying
           the
           
             lower
             part
          
           of
           the
           soul
           but
           not
           the
           intellectual
           .
           By
           the
           lower
           part
           he
           understood
           the
           irrational
           ,
           which
           by
           the
           
             Theurgical
             Rites
          
           might
           be
           fitted
           for
           
             conversation
             with
             Angels
          
           ;
           but
           the
           
             intellectual
             part
          
           could
           not
           be
           elevated
           by
           it
           to
           the
           
             Contemplation
             of
             God
          
           ,
           and
           the
           
             Vision
             of
             the
             Things
             that
             are
             True
             :
          
           and
           herein
           he
           placed
           the
           utmost
           perfection
           of
           the
           soul
           in
           its
           
             return
             to
             and
             union
             with
             God
             in
             this
             upper
             part
          
           or
           fund
           of
           the
           soul
           ;
           for
           the
           utmost
           the
           other
           attained
           to
           ,
           was
           only
           to
           live
           among
           the
           
             Aetherial
             spirits
          
           ,
           but
           the
           
             Contemplative
             Souls
             returned
             to
             the
             Father
             ,
          
           as
           he
           speaks
           ;
           
           which
           as
           many
           other
           of
           his
           Notions
           ,
           he
           borrowed
           from
           the
           
             Chaldaick
             Theology
          
           .
           To
           shew
           ,
           what
           this
           Intellectual
           or
           
             Contemplative
             Life
          
           was
           ,
           that
           should
           bring
           mens
           souls
           to
           this
           
             state
             of
             Perfection
             ,
             Porphyrie
          
           writ
           a
           Book
           on
           purpose
           ,
           
           
             Of
             the
             Return
             of
             the
             Soul
             ,
          
           as
           S.
           Austin
           tells
           us
           ,
           who
           quotes
           many
           passages
           out
           of
           it
           :
           and
           this
           particular
           precept
           above
           all
           the
           rest
           ,
           
             that
             the
             soul
             must
             fly
             from
             all
             body
             if
             it
             would
             live
             happy
             with
             God
          
           ;
           which
           is
           all
           one
           
             with
             Abstraction
             of
             mind
             and
             pure
             contemplative
             life
             .
          
           In
           that
           Book
           he
           complains
           that
           there
           was
           no
           perfect
           way
           yet
           known
           to
           the
           World
           for
           this
           end
           ,
           not
           the
           
             Indian
             ,
             Chaldaick
          
           or
           any
           other
           .
           But
           what
           that
           was
           ,
           which
           he
           meant
           ,
           appears
           ,
           by
           what
           he
           saith
           near
           the
           end
           of
           the
           Life
           of
           Plotinus
           ,
           where
           he
           hath
           these
           words
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             The
             scope
             and
             end
             of
             his
             Life
             was
             union
             and
             conjunction
             with
             God
             over
             all
             :
             and
             four
             times
             ,
          
           saith
           he
           ,
           
             when
             I
             was
             with
             him
             he
             attained
             to
             thus
             union
             ,
             by
             an
             unexpressible
             act
             of
             the
             Mind
             :
          
           which
           he
           before
           sets
           forth
           ,
           
             by
             a
             Divine
             illumination
             without
             any
             Image
             or
             Idea
             ,
             being
             above
             the
             understanding
             and
             all
             intelligible
             things
             .
          
           And
           he
           saith
           of
           himself
           ,
           
             that
             he
             was
             once
             in
             this
             state
             of
             Union
             ,
             when
             he
             was
             68.
             years
             of
             Age
             :
          
           which
           Holstenius
           understands
           of
           an
           Ecstasie
           he
           then
           fell
           into
           ;
           
           and
           imputes
           it
           to
           
             the
             depth
             of
             his
             Melancholy
             joyned
             with
             his
             abstracted
             and
             severe
             life
             ,
             his
             frequent
             watchings
             and
             almost
             continual
             exercise
             of
             contemplation
             .
          
           
           For
           all
           these
           things
           were
           remarkable
           in
           him
           ;
           and
           Eunapius
           saith
           of
           him
           ,
           
           
             that
             he
             was
             so
             little
             a
             lover
             of
             the
             body
             ,
             that
             he
             hated
             his
             being
             a
             man
             ,
             and
             being
             in
          
           Sicily
           ,
           
             he
             was
             almost
             famished
             by
             abstinence
             ,
             and
             shunned
             all
             conversation
             with
             mankind
             :
          
           as
           he
           begins
           the
           life
           of
           
             Plotinus
             ,
             that
             he
             was
             like
             one
             ashamed
             that
             his
             soul
             was
             in
             a
             Body
             .
          
           So
           that
           we
           find
           the
           Foundation
           here
           laid
           not
           only
           for
           the
           
             Mystical
             Union
          
           ,
           but
           
             the
             abstraction
             of
             mind
          
           necessary
           in
           order
           to
           it
           :
           and
           that
           it
           doth
           not
           lye
           in
           any
           
             intellectual
             operations
          
           ,
           but
           rather
           in
           
             a
             cessation
             of
             these
             acts
          
           ,
           is
           likewise
           expresly
           affirmed
           by
           
             Porphyrie
             .
             Many
             things
          
           ,
           saith
           he
           ,
           
           
             are
             said
             of
             understanding
             things
             that
             are
             above
             the
             mind
             ;
             but
             the
             contemplation
             of
             those
             things
             is
             better
             performed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             otio
             &
             vacatione
             intellect●s
             ▪
          
           as
           Holstenius
           renders
           it
           ,
           rather
           by
           
             the
             Rest
             and
             cessation
             of
             operation
             in
             the
             understanding
             than
             by
             the
             exercise
             of
             it
             ;
             as
             many
             things
             ,
             while
             a
             man
             wakes
             ,
             are
             said
             of
             him
             that
             he
             does
             when
             he
             sleeps
             ,
             but
             the
             knowledge
             and
             perception
             of
             them
             is
             by
             sleep
             ;
             for
             things
             are
             best
             understood
             by
             Assimilation
             .
          
           And
           elsewhere
           he
           saith
           ,
           
             that
             our
             manner
             of
             understanding
             all
             things
             is
             different
             according
             to
             their
             essence
             ;
             those
             things
             that
             are
             above
             the
             mind
             are
             to
             be
             known
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
           
             in
             the
             way
             of
             unknowing
             ,
             and
             after
             a
             superessential
             manner
             ,
          
           where
           we
           see
           the
           very
           
             Phrases
             of
             Dionysius
          
           used
           by
           him
           ;
           and
           in
           many
           places
           he
           speaks
           of
           
           
             the
             minds
             abstracting
             and
             loosing
             it self
             from
             the
             Body
             ,
          
           
           
             and
             drawing
             it self
             nearer
             to
             the
             First
             Being
          
           ;
           
           of
           
             the
             Souls
             Being
             in
             God
          
           ;
           of
           
             the
             pure
             and
             clear
             light
             which
             follows
             the
             abstraction
             of
             the
             mind
          
           ;
           of
           
             the
             State
             and
             Life
             of
             Contemplation
             ,
             and
             the
             vertues
             necessary
             thereto
             ,
             such
             as
             abstinence
             from
             the
             actions
             of
             the
             body
             and
             from
             affections
             to
             it
             ,
             which
             ,
          
           saith
           he
           ,
           
             raise
             the
             mind
             to
             the
             superessential
             Being
          
           ;
           and
           he
           very
           much
           disparages
           
             the
             active
             and
             political
             life
          
           in
           comparison
           with
           this
           ,
           
             the
             end
             of
             one
             being
             only
             mens
             living
             according
             to
             nature
             ;
             but
             of
             the
             other
             Assimilation
             to
             God
             ;
             he
             that
             lives
             according
             to
             practical
             vertues
             ,
             is
             only
             a
             good
             Man
             ;
             but
             he
             that
             lives
             the
             life
             of
             Contemplation
             is
             a
             God
          
           ;
           from
           whence
           we
           understand
           the
           Deiformity
           of
           the
           
             Mystical
             Divines
          
           being
           attainable
           by
           the
           life
           of
           Contemplation
           .
           The
           way
           laid
           down
           by
           him
           for
           purifying
           the
           Soul
           is
           this
           .
           1.
           
           
             The
             Foundation
          
           of
           it
           ,
           is
           ,
           for
           the
           
             soul
             to
             know
             it self
          
           ,
           i.
           e.
           to
           consider
           ,
           
             that
             it
             is
             in
             a
             strange
             place
             and
             bound
             to
             a
             thing
             of
             another
             substance
             .
             2.
             
             Recollection
             ,
          
           or
           
             gathering
             it self
             up
             from
             the
             body
             to
             be
             free
             from
             the
             affections
             of
             it
          
           ;
           
           in
           order
           to
           which
           he
           adviseth
           to
           deny
           the
           body
           in
           its
           appetites
           and
           pleasures
           ;
           and
           to
           shew
           as
           little
           care
           of
           it
           and
           concernment
           for
           it
           as
           may
           be
           ;
           by
           degrees
           to
           lessen
           
             all
             sense
             both
             of
             pleasure
             ,
             and
             pain
          
           ;
           and
           so
           to
           come
           at
           last
           to
           a
           freedom
           from
           the
           passions
           of
           the
           Body
           .
           Then
           he
           describes
           
             the
             superessential
             being
          
           ,
           and
           saith
           ,
           
           
             that
             it
             is
             neither
             great
             nor
             little
             ,
             but
             above
             both
             ;
             and
             is
             neither
             greatest
             nor
             least
             but
             above
             all
             ;
             and
             that
             his
             presence
             is
             not
             Topical
             ,
          
           
           
             but
             Assimilative
             ;
             and
             that
             the
             only
             way
             for
             our
             souls
             to
             recover
             themselves
             is
             to
             bring
             them
             into
             themselves
             ,
          
           
           
             by
             which
             means
             the
             True
             Being
             ●s
             present
             with
             them
             ,
             and
             we
             become
             united
             to
             God.
          
           Which
           
             union
             of
             the
             Soul
             with
             God
             ,
             Holstenius
          
           
           thinks
           it
           very
           probable
           ,
           that
           Porphyrie
           understood
           by
           the
           Book
           which
           he
           mentions
           in
           the
           life
           of
           Plotinus
           ,
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             Sacred
             Nuptials
          
           ,
           because
           both
           Plotinus
           and
           he
           supposed
           this
           union
           to
           be
           wrought
           by
           the
           power
           of
           
             Divine
             ;
             Love
          
           ,
           as
           well
           as
           the
           
             Mystical
             Divines
          
           ;
           and
           Porphyrie
           saith
           ,
           upon
           the
           reading
           of
           it
           ,
           
             some
             thought
             him
             mad
             ,
             because
             there
             were
             several
             things
             spoken
             in
             it
             after
             a
             Mystical
             and
             Enthusiastical
             manner
          
           ;
           for
           which
           he
           was
           highly
           applauded
           by
           Plotinus
           .
           And
           Porphyrie
           was
           so
           much
           in
           his
           Favour
           ,
           that
           he
           committed
           the
           ordering
           and
           publishing
           of
           
           his
           Books
           entirely
           to
           his
           care
           ;
           which
           no
           doubt
           he
           was
           the
           more
           willing
           to
           do
           ,
           because
           by
           delivering
           these
           
             Mystical
             notions
          
           in
           such
           a
           Philosophical
           manner
           ,
           he
           might
           hope
           to
           put
           a
           stop
           to
           the
           spreading
           of
           Christianity
           ,
           especially
           among
           men
           of
           Contemplative
           minds
           .
           For
           it
           appears
           by
           S.
           Augustin
           that
           Porphyrie
           despised
           Christianity
           chiefly
           on
           the
           account
           of
           the
           
             Incarnation
             of
             the
             Son
             of
             God
             :
          
           
           which
           they
           thought
           to
           be
           
             bringing
             God
             down
             to
             the
             body
             ,
          
           whereas
           their
           design
           was
           
             to
             elevate
             the
             Soul
             from
             the
             body
             to
             God.
             
          
        
         
           §
           .
           14.
           
           
             The
             short
             account
             of
          
           Plotinus
           his
           hypothesis
           
             is
             this
          
           ,
           
           That
           the
           soul
           of
           man
           being
           immersed
           in
           the
           body
           suffers
           very
           much
           by
           reason
           of
           its
           union
           with
           it
           ,
           by
           which
           means
           it
           is
           drawn
           down
           to
           the
           affections
           of
           the
           body
           ,
           and
           to
           a
           conversation
           with
           sensible
           things
           ,
           and
           so
           becomes
           evil
           and
           miserable
           :
           that
           its
           good
           and
           happy
           condition
           lyes
           in
           being
           like
           to
           God
           ,
           not
           in
           regard
           of
           understanding
           ,
           but
           a
           state
           of
           quiescency
           ;
           that
           the
           practice
           of
           the
           vertues
           of
           the
           active
           life
           is
           insufficient
           for
           assimilation
           to
           God
           ;
           but
           in
           order
           to
           it
           ,
           those
           which
           are
           properly
           intellectual
           are
           most
           necessary
           ,
           whereby
           the
           soul
           draws
           it self
           off
           from
           the
           body
           .
           Thus
           for
           the
           soul
           to
           act
           by
           it self
           ,
           is
           wisdom
           ;
           introversion
           is
           temperance
           ;
           
           abstraction
           from
           matter
           ,
           is
           fortitude
           ;
           to
           follow
           reason
           ,
           is
           justice
           :
           that
           ,
           by
           the
           practice
           of
           these
           ,
           the
           soul
           purifies
           it self
           ,
           
             i.
             e.
          
           casts
           off
           the
           things
           without
           it self
           ,
           and
           so
           recovers
           its
           purity
           ,
           by
           bringing
           those
           things
           into
           light
           again
           ,
           which
           lay
           ●id
           under
           the
           rubbish
           of
           sensible
           things
           before
           ,
           so
           that
           the
           soul
           did
           not
           know
           them
           to
           be
           there
           ;
           but
           for
           the
           discovery
           of
           them
           ,
           it
           was
           necessary
           for
           the
           soul
           to
           come
           near
           a
           greater
           Light
           than
           it self
           :
           and
           to
           bring
           the
           Images
           which
           are
           in
           it
           to
           the
           true
           Originals
           .
           
             The
             way
             of
          
           purifying
           the
           Soul
           
             he
             calls
             by
             the
             names
             of
          
           Abstraction
           and
           Recollection
           :
           
             which
             he
             elsewhere
             expresses
          
           ,
           
           by
           awakening
           the
           soul
           out
           of
           sleep
           ,
           wherein
           it
           was
           disturbed
           by
           sensible
           Images
           ;
           
             not
             as
             though
             the
             Soul
             had
             need
             of
             any
             other
             way
             of
          
           purifying
           
             but
             only
          
           restoring
           it
           to
           it self
           by
           taking
           away
           that
           load
           of
           matter
           which
           oppressed
           it
           ,
           and
           then
           it
           naturally
           endeavours
           after
           the
           nearest
           union
           with
           the
           First
           Being
           :
           
             which
             he
             calls
             the
          
           True
           Being
           ,
           
             and
             the
          
           Superessential
           Being
           .
           
             And
             ,
             he
             saith
          
           ,
           when
           the
           soul
           endeavours
           after
           this
           Union
           ,
           
           it
           must
           lay
           aside
           all
           sensible
           and
           intellectual
           Images
           of
           things
           ,
           and
           make
           use
           only
           of
           the
           purest
           and
           supream
           part
           of
           the
           mind
           
             (
             or
             the
             fund
             of
             the
             Spirit
             )
          
           that
           God
           then
           is
           not
           to
           be
           considered
           under
           the
           Notion
           of
           Being
           ,
           
           but
           as
           something
           above
           Being
           ;
           and
           that
           we
           are
           not
           either
           to
           affirm
           or
           deny
           any
           thing
           of
           him
           ;
           that
           ,
           our
           contemplation
           of
           him
           is
           not
           by
           knowledge
           or
           any
           intellectual
           operation
           ,
           but
           by
           a
           divine
           presence
           ,
           which
           far
           exceeds
           any
           knowledge
           :
           for
           knowledge
           
             he
             saith
          
           ,
           
           hinders
           union
           :
           therefore
           we
           must
           go
           beyond
           knowledge
           ,
           and
           be
           abstracted
           from
           all
           other
           objects
           ;
           and
           be
           united
           to
           him
           only
           by
           the
           power
           of
           Divine
           Love
           ,
           
           from
           whence
           follows
           a
           clearer
           light
           in
           the
           Soul
           ;
           and
           in
           this
           state
           ,
           
           
             saith
             he
          
           ,
           there
           is
           not
           only
           a
           cessation
           of
           passion
           ,
           but
           of
           reason
           and
           understanding
           too
           ;
           neither
           is
           the
           person
           ,
           himself
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           like
           one
           in
           a
           rapture
           or
           an
           Ecstasie
           he
           enjoys
           God
           in
           that
           state
           of
           Quiescency
           as
           in
           a
           silent
           Wilderness
           :
           
             which
             he
             calls
          
           ,
           being
           in
           God
           ;
           
             and
             in
             other
             places
          
           ,
           
           seeing
           God
           in
           themselves
           ,
           being
           the
           same
           with
           God
           ,
           being
           one
           with
           God
           ,
           
             and
             which
             is
             the
             highest
             of
             all
             ,
          
           
           being
           God
           :
           
             which
             is
             the
             perfect
          
           State
           of
           Deiformity
           .
           
             By
             this
             we
             see
             there
             is
             not
             one
             of
             the
             sublimest
             notions
             of
          
           Mystical
           Divinity
           ,
           
             which
             hath
             not
             been
             borrowed
             from
             these
          
           Philosophers
           ,
           
             who
             were
             the
             most
             dangerous
             enemies
             to
             Christianity
             .
             For
             although
          
           Plotinus
           
             doth
             not
             speak
             so
             openly
             against
             it
             ,
             as
          
           Porphyrie
           
             did
             ,
             who
             was
             his
             beloved
             Disciple
             and
             Confident
             ;
             yet
             he
             lets
             fall
             many
             insinuations
             
             against
             it
             ,
             and
             particularly
             against
             the
             doctrine
             of
             the
          
           resurrection
           of
           the
           Body
           
             upon
             the
             account
             of
             this
          
           Mystical
           Doctrine
           ;
           
             for
             ,
             saith
             he
          
           ,
           the
           true
           awakening
           of
           the
           Soul
           ,
           
           is
           an
           awakening
           from
           the
           body
           ,
           and
           not
           a
           Resurrection
           with
           the
           body
           ;
           for
           that
           change
           which
           is
           together
           with
           the
           body
           ,
           is
           but
           passing
           from
           sleep
           to
           sleep
           ,
           as
           it
           were
           from
           one
           bed
           to
           another
           ;
           but
           the
           true
           awakening
           is
           from
           all
           bodies
           ,
           which
           are
           contrary
           to
           the
           soul
           ;
           because
           the
           nature
           of
           one
           is
           opposite
           to
           the
           other
           .
        
         
           §
           .
           15.
           
           
             After
             these
             succeeded
          
           Iamblichus
           ,
           
             who
             was
          
           Porphyries
           
             Disciple
             ,
             and
             a
             great
             Friend
             of
          
           Iulian
           the
           Apostate
           ,
           
             and
             pursued
             the
             same
             Mystical
             Notions
             ;
             For
             in
             his
             Book
             of
             the
          
           Aegyptian
           Mysteries
           
             (
             which
             he
             writ
             in
             answer
             to
             an
             Epistle
             of
          
           Porphyries
           
             to
             an
          
           Aegyptian
           Priest
           ,
           
             and
             wherein
          
           Proclus
           saith
           ,
           
           that
           he
           writ
           like
           a
           man
           inspired
           )
           
             he
             discourses
             at
             large
             concerning
          
           Divine
           Ecstasies
           ,
           and
           Visions
           and
           Inspirations
           ,
           
             in
             which
             he
             describes
             the
             Persons
             just
             after
             the
          
           Mystical
           way
           ,
           as
           no
           longer
           leading
           a
           humane
           life
           ,
           or
           having
           any
           operations
           of
           their
           senses
           or
           understanding
           ,
           but
           their
           mind
           and
           soul
           is
           only
           in
           the
           Divine
           power
           and
           not
           their
           own
           ;
           being
           acted
           and
           possessed
           wholly
           by
           it
           :
           
             afterwards
             ,
             he
             sets
             
             down
          
           several
           degrees
           and
           kinds
           of
           these
           ,
           
             in
             some
             they
             have
             only
          
           participation
           ,
           
             in
             others
          
           near
           communion
           ,
           
             and
             in
             the
             highest
             of
             all
             ,
          
           Union
           ;
           
             in
             some
             of
             these
             ,
             he
             saith
             ,
          
           the
           body
           wholly
           rests
           ,
           and
           sometimes
           breaks
           out
           into
           singing
           and
           all
           expressions
           of
           Ioy
           :
           sometimes
           the
           body
           is
           raised
           up
           from
           the
           Ground
           ,
           (
           as
           M.
           Teresa
           
             thought
             hers
          
           )
           sometimes
           it
           swells
           into
           a
           greater
           bulk
           and
           sometimes
           the
           contrary
           :
           
             then
             he
             layes
             down
          
           Rules
           
             to
             know
          
           divine
           Inspirations
           by
           ,
           viz.
           
             by
             enquiring
             in
          
           what
           manner
           God
           appears
           ,
           whether
           an
           appearance
           of
           fire
           come
           before
           him
           ,
           whether
           ●e
           fills
           up
           and
           acts
           the
           whole
           soul
           ,
           so
           that
           there
           is
           a
           cessation
           of
           all
           its
           own
           acts
           ?
           
             For
             this
             he
             makes
             the
             main
             character
             of
             a
          
           Divine
           Inspiration
           ,
           that
           the
           persons
           are
           wholly
           taken
           up
           and
           possessed
           by
           the
           Deity
           ,
           from
           whence
           follows
           an
           ecstasie
           and
           alienation
           of
           the
           senses
           ;
           but
           if
           either
           the
           soul
           acts
           ,
           or
           the
           body
           moves
           ,
           then
           ,
           
             he
             saith
          
           ,
           it
           may
           be
           a
           false
           inspiration
           .
           
             No
             man
             can
             express
             himself
             more
             emphatically
             concerning
             the
             excellency
             of
          
           C●ntemplative
           Prayer
           than
           Iamblichus
           doth
           :
           
           this
           quickens
           the
           mind
           ,
           enlargeth
           its
           capacity
           ,
           opens
           the
           secrets
           of
           the
           Divinity
           ,
           and
           fits
           it
           for
           conjunction
           and
           Union
           with
           God
           ;
           and
           never
           leaves
           men
           till
           it
           hath
           carryed
           them
           to
           a
           state
           of
           Perfection
           ;
           
           and
           by
           degrees
           doth
           so
           alter
           and
           change
           men
           ,
           that
           it
           makes
           them
           put
           off
           humane
           nature
           ,
           and
           bring
           them
           into
           such
           a
           state
           of
           Deiformity
           that
           they
           become
           Gods.
           The
           first
           degree
           of
           prayer
           ,
           
             he
             saith
          
           ,
           brings
           to
           a
           state
           of
           recollection
           and
           hath
           some
           divine
           contact
           which
           helps
           our
           knowledge
           ;
           the
           second
           carries
           the
           soul
           to
           a
           nearer
           communion
           with
           God
           ,
           and
           excites
           the
           divine
           bounty
           to
           freer
           communications
           to
           it
           :
           but
           the
           third
           is
           the
           Seal
           of
           the
           ineffable
           Union
           which
           makes
           our
           mind
           and
           soul
           to
           rest
           in
           God
           as
           a
           Divine
           Port
           or
           Haven
           .
           
             And
             he
             concludes
             his
             book
             with
             saying
             ,
          
           
           that
           this
           Union
           with
           God
           ,
           is
           mans
           greatest
           perfection
           and
           the
           end
           of
           all
           Religion
           among
           the
           Aegyptians
           ,
           whose
           Mysteries
           his
           Design
           
             was
             to
             explain
             and
             vindicate
             .
             Many
             other
             pasiages
             might
             be
             produced
             out
             of
             him
             ,
          
           
           concerning
           the
           knowing
           God
           by
           divine
           conta
           ●
           ,
           and
           the
           insufficiency
           of
           any
           act
           of
           the
           mind
           for
           this
           ineffable
           union
           ;
           
             but
             the●e
             are
             enough
             to
             shew
             how
             well
             acquainted
          
           Iamblichus
           ,
           
             and
             (
             if
             we
             believe
             him
             )
             the
          
           Egyptian
           Idolaters
           ,
           
             were
             ,
             with
             the
             profoundest
          
           secrets
           of
           Mystical
           Divinity
           .
        
         
           Suidas
           
             tells
             us
             ,
             that
             after
          
           Porphyrie
           
             there
             was
             no
             one
             appear'd
             a
             more
             bitter
             enemy
             to
             Christianity
             than
          
           Proclus
           ,
           
           
             yet
             no
             one
             a
             greater
             Friend
             to
          
           Mystical
           Divinity
           
             than
             he
             .
             
             Of
             whom
          
           Marinus
           
             gives
             this
             character
             ,
             towards
             the
             conclusion
             of
             his
             life
             ,
          
           
           that
           his
           Soul
           was
           so
           recollected
           and
           drawn
           into
           it self
           ,
           that
           it
           seemed
           to
           be
           separated
           from
           the
           body
           while
           it
           remained
           in
           it
           .
           
             In
             the
             beginning
             of
             his
          
           Th●●logy
           ,
           
             he
             distinguishes
             between
          
           that
           intellectual
           faculty
           in
           us
           whereby
           we
           are
           capable
           of
           understanding
           the
           nature
           and
           difference
           of
           intelligible
           Ideas
           ,
           
           and
           that
           which
           he
           calls
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           summity
           ,
           
             as
             the
          
           Mysticks
           speak
           ,
           and
           pure
           fund
           of
           the
           spirit
           ,
           
             which
             he
             saith
          
           ,
           is
           alone
           capable
           of
           the
           Divine
           and
           Mystical
           Union
           ,
           
             so
             he
             calls
             it
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             For
             ,
             saith
             he
          
           ,
           though
           there
           be
           many
           intellectual
           powers
           in
           us
           ,
           yet
           it
           is
           by
           this
           only
           that
           we
           can
           be
           united
           to
           the
           Divinity
           ,
           and
           be
           made
           pa●t●kers
           of
           it
           .
           For
           we
           cannot
           reach
           the
           〈◊〉
           Being
           either
           by
           our
           senses
           ,
           or
           by
           opinion
           ,
           or
           by
           apprehension
           ;
           no
           nor
           yet
           by
           ratiocination
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           it
           remains
           therefore
           that
           if
           the
           Divine
           Nature
           can
           any
           ways
           be
           known
           by
           us
           ,
           it
           must
           be
           by
           the
           essence
           of
           the
           Soul.
           For
           the
           soul
           being
           drawn
           into
           its
           own
           unity
           ,
           and
           removing
           from
           it self
           the
           multiplicity
           of
           its
           powers
           ,
           it
           ascends
           to
           the
           greatest
           height
           of
           true
           Contemplation
           .
           While
           the
           soul
           looks
           about
           on
           things
           below
           it
           ,
           it
           sees
           nothing
           but
           shadows
           and
           images
           of
           things
           ,
           when
           it
           comes
           to
           a
           state
           
           of
           Introversion
           ,
           then
           it
           sees
           its
           own
           essence
           and
           operations
           of
           the
           understanding
           ;
           but
           when
           it
           searches
           deeper
           ,
           then
           it
           finds
           the
           Mind
           within
           it self
           and
           the
           several
           Orders
           of
           real
           Beings
           ;
           when
           it
           goes
           yet
           farther
           into
           the
           most
           secret
           closet
           of
           the
           Soul
           ,
           there
           it
           contemplates
           ,
           as
           it
           were
           blindfold
           ,
           the
           Divine
           Beings
           ,
           and
           the
           first
           Ideas
           or
           Unities
           of
           Beings
           .
           And
           this
           ,
           
             saith
             he
          
           ,
           is
           the
           most
           excellent
           operation
           of
           the
           soul
           ,
           in
           the
           rest
           or
           quie
           scency
           of
           its
           powers
           ,
           to
           stretch
           it self
           towards
           the
           Divine
           nature
           ,
           and
           dance
           as
           it
           were
           round
           it
           ,
           and
           to
           raise
           up
           the
           whole
           Soul
           towards
           this
           Union
           with
           it
           ;
           and
           abstracting
           it self
           from
           all
           inferiour
           beings
           ,
           to
           rest
           upon
           and
           be
           conjoyned
           with
           that
           ineffable
           and
           superessential
           Being
           .
           And
           by
           this
           means
           the
           soul
           comes
           to
           have
           the
           truest
           understanding
           of
           all
           things
           .
        
         
           §
           .
           16.
           
           Many
           other
           passages
           might
           be
           produced
           out
           of
           him
           to
           the
           same
           purpose
           ;
           but
           this
           comprehends
           in
           it
           so
           much
           of
           the
           very
           Marrow
           of
           
             Mystical
             Divinity
          
           ,
           that
           
             Carolus
             Hersentius
          
           confesseth
           ,
           
           
             either
             that
          
           Proclus
           
             borrowed
             from
          
           Dionysius
           ,
           or
           Dionysius
           from
           Proclus
           ;
           but
           he
           is
           willing
           to
           believe
           that
           Proclus
           and
           the
           rest
           of
           the
           
             Modern
             Platonists
          
           did
           borrow
           those
           notions
           out
           of
           
             Dionysius
             .
             Marsilius
             Ficinus
          
           
           indeed
           is
           of
           the
           same
           opinion
           ;
           
           for
           being
           a
           skilful
           Platonist
           ,
           he
           saw
           such
           an
           agreement
           of
           notions
           and
           expressions
           in
           Dionysius
           and
           the
           writings
           of
           
             Plotinus
             ,
             Iamblichus
          
           and
           Proclus
           ,
           that
           either
           they
           must
           have
           taken
           from
           him
           ,
           or
           he
           from
           them
           ;
           but
           for
           the
           honour
           of
           the
           
             Platonick
             notions
          
           ,
           he
           believed
           the
           former
           .
           And
           S●ides
           ,
           an
           Author
           of
           no
           great
           judgement
           saith
           ,
           
             that
             some
             of
             the
             Philosophers
             and
             especially
          
           
           Proclus
           
             made
             use
             of
             his
             very
             expressions
             without
             any
             alteration
             ,
             from
             whence
             it
             might
             be
             suspected
             that
             the
             elder
             Philosophers
             at
          
           Athens
           ,
           
             had
             hidden
             his
             works
             that
             they
             might
             seem
             to
             be
             the
             Authors
             of
             those
             sublime
             notions
             contained
             in
             them
             .
          
           A
           very
           likely
           story
           !
           why
           should
           Proclus
           take
           those
           things
           out
           of
           Dionysius
           ,
           which
           he
           might
           have
           found
           as
           well
           in
           the
           Books
           of
           
             Plotinus
             ,
             Porphyrie
          
           ,
           or
           Iamblichus
           ,
           whom
           he
           had
           a
           far
           greater
           esteem
           of
           ,
           than
           of
           Dionysius
           ;
           and
           quotes
           every
           one
           of
           them
           very
           frequently
           and
           with
           great
           Veneration
           ,
           and
           mentions
           them
           together
           as
           a
           sort
           of
           
             inspired
             Persons
          
           ,
           in
           the
           very
           beginning
           of
           his
           Theology
           ?
           And
           Proclus
           hath
           nothing
           peculiar
           in
           him
           upon
           this
           subject
           ;
           the
           very
           same
           notions
           were
           delivered
           by
           Plotinus
           an
           
             Egyptian
             Philosopher
          
           ;
           and
           Proclus
           quotes
           him
           for
           the
           chief
           of
           them
           :
           viz.
           
             the
             two
             fold
             operations
             of
             the
             mind
             ,
             the
             
             one
             of
             it
             as
             the
             mind
             ,
             viz.
          
           ratiocination
           ;
           
             the
             other
             of
             it
             as
             drunk
             with
             the
             Divine
             Nectar
          
           (
           thence
           comes
           the
           Mysticks
           
             Ebrietas
             Spiritualis
          
           ,
           
           of
           which
           Rusbrochius
           hath
           several
           Chapters
           ,
           and
           which
           saith
           
             Harphius
             makes
             some
             sing
             and
             others
             cry
             ,
             and
             others
             utter
             strange
             noises
             ,
          
           
           as
           Fr.
           Masseus
           
             that
             cryed
             V.
             V.
             V.
          
           and
           
             others
             tremble
             and
             quake
             ,
             and
             others
             run
             over
             Mountains
             and
             Valleys
             like
          
           Fr.
           Bernard
           ,
           
             and
             others
             dance
             ,
             and
             lastly
             others
             ready
             to
             burst
             ,
          
           
           
             like
             a
             Vessel
             filled
             with
             new
             Wine
             )
          
           and
           
             that
             the
             Mind
             becomes
             Deified
             by
             its
             Union
             with
             God
             ,
          
           which
           being
           the
           Fundamental
           principles
           of
           
             Mystical
             Divinity
             ,
             Proclus
          
           doth
           acknowledge
           that
           he
           had
           them
           from
           Plotinus
           ;
           and
           if
           we
           believe
           Iamblichus
           ,
           they
           came
           from
           the
           ancient
           
             Mystical
             Theology
          
           of
           the
           Egyptians
           and
           Chaldeans
           .
        
         
           I
           expect
           that
           those
           who
           have
           not
           considered
           these
           things
           should
           be
           still
           ready
           to
           believe
           ,
           that
           all
           these
           notions
           among
           these
           Philosophers
           were
           taken
           from
           some
           of
           the
           Christians
           at
           least
           ,
           if
           not
           from
           this
           Dionysius
           .
           Which
           Plotinus
           his
           education
           under
           Ammonius
           at
           Alexandria
           ,
           seems
           to
           make
           probable
           ,
           where
           he
           continued
           11.
           years
           ;
           but
           whatever
           doctrine
           he
           heard
           from
           Ammonius
           ,
           it
           is
           certain
           Plotinus
           his
           opinion
           as
           to
           these
           matters
           ,
           together
           with
           his
           followers
           ,
           
           was
           derived
           from
           other
           Oracles
           than
           those
           of
           the
           
             Sacred
             Scriptures
          
           :
           For
           Psellus
           in
           his
           Commentary
           on
           the
           
             Chaldaick
             Oracles
          
           ,
           
           doth
           say
           ,
           that
           
             Plotinus
             ,
             Iamblichus
             ,
             Porphyrius
          
           and
           Proclus
           did
           wholly
           approve
           of
           the
           
             Chaldaick
             Theology
          
           ;
           and
           by
           what
           remainders
           there
           are
           still
           extant
           of
           it
           ,
           we
           may
           discover
           the
           Footsteps
           of
           these
           Mystical
           notions
           in
           it
           .
           If
           the
           
             Chaldaick
             Oracles
          
           were
           still
           extant
           ,
           which
           were
           frequently
           quoted
           by
           these
           Philosophers
           ,
           (
           and
           from
           them
           in
           a
           great
           measure
           the
           Fragments
           were
           preserved
           )
           we
           might
           more
           fully
           manifest
           these
           things
           ;
           yet
           as
           they
           are
           ,
           they
           give
           us
           sufficient
           ground
           to
           draw
           the
           Fundamentals
           of
           this
           
             Mystical
             Divinity
          
           from
           thence
           .
           For
           they
           speak
           of
           
             Gods
             being
             united
             to
             the
             Soul
             ,
             by
             the
             Souls
             clasping
             God
             to
             her self
          
           ;
           
           and
           that
           
             not
             by
             any
             act
             of
             the
             understanding
             ,
          
           but
           
             by
             the
             slower
             of
             the
             mind
             ,
          
           (
           the
           very
           phrase
           used
           by
           Proclus
           ,
           and
           the
           same
           which
           the
           Mysticks
           call
           the
           
             fund
             of
             the
             Spirit
             ,
          
           )
           of
           
             the
             Souls
             being
             inebriated
             from
             God
             ,
          
           (
           which
           Plotinus
           calls
           ,
           
             being
             drunk
             with
             the
             divine
             Nectar
             ,
             )
          
           and
           Psellus
           explains
           of
           
             divine
             illuminations
             and
             Ecstasies
          
           :
           
           of
           
             abstraction
             from
             the
             body
          
           ,
           and
           
             extending
             the
             mind
             upwards
             ,
             and
             hastening
             to
             the
             Divine
             Light
             and
             the
             Beams
             of
             the
             Father
          
           ;
           
           with
           several
           other
           passages
           to
           the
           
           same
           purpose
           .
           But
           lest
           any
           should
           say
           ,
           that
           these
           
             Chaldaick
             Oracles
          
           were
           framed
           by
           some
           Christians
           at
           first
           in
           Greek
           ,
           (
           as
           it
           is
           supposed
           the
           Sibylline
           were
           )
           
             Ioh.
             Picus
             Mirandula
          
           saith
           ,
           
           
             he
             had
             an
             entire
             copy
             of
             them
             in
             the
             Chaldee
             Language
             ,
             with
             a
             Chaldee
             Paraphrase
             upon
             them
             ,
             which
             he
             valued
             as
             a
             great
             Treasure
             .
          
           But
           in
           truth
           all
           these
           notions
           both
           among
           the
           Chaldeans
           and
           the
           Platonick
           Philosophers
           are
           built
           upon
           a
           very
           ancient
           hypothesis
           ,
           but
           very
           different
           from
           that
           of
           Christianity
           ;
           which
           hypothesis
           being
           granted
           ,
           this
           
             Mystical
             Divinity
          
           appears
           with
           some
           face
           of
           Reason
           ,
           and
           colour
           of
           probability
           ;
           which
           I
           suppose
           will
           not
           be
           consented
           to
           by
           Mr.
           Cr.
           or
           any
           of
           the
           Friends
           to
           
             Mystical
             Divinity
          
           :
           Which
           was
           this
           ,
           that
           the
           Souls
           of
           men
           did
           exist
           in
           another
           world
           long
           before
           they
           came
           into
           the
           body
           ;
           that
           in
           their
           descent
           to
           the
           body
           they
           had
           an
           Aethereal
           vehicle
           joyned
           to
           them
           ;
           which
           upon
           the
           conjunction
           of
           the
           soul
           and
           body
           became
           the
           means
           of
           communication
           between
           them
           ,
           and
           takes
           up
           its
           chief
           seat
           in
           the
           brain
           ,
           which
           is
           the
           same
           which
           we
           call
           the
           Imagination
           ;
           that
           the
           soul
           being
           in
           this
           state
           is
           apt
           to
           be
           much
           inveigled
           with
           kindness
           to
           the
           body
           ,
           and
           so
           forget
           its
           return
           home
           ;
           that
           the
           body
           is
           capable
           of
           doing
           
           the
           soul
           mischief
           no
           other
           way
           ,
           being
           it self
           under
           the
           power
           of
           Fate
           ,
           than
           as
           it
           draws
           it
           downwards
           ;
           that
           the
           mind
           being
           the
           upper
           part
           of
           the
           soul
           is
           alwayes
           acting
           ,
           but
           we
           know
           not
           its
           operations
           but
           only
           by
           the
           impressions
           they
           make
           upon
           the
           Phansie
           ;
           that
           the
           mind
           hath
           the
           true
           Ideas
           of
           things
           within
           it self
           ;
           but
           we
           are
           deceived
           by
           the
           representations
           conveyed
           by
           our
           imagination
           ;
           and
           therefore
           our
           ratiocination
           is
           very
           short
           and
           uncertain
           ;
           that
           our
           only
           way
           of
           recovering
           our
           souls
           ,
           is
           by
           drawing
           them
           off
           from
           the
           body
           ,
           and
           retiring
           into
           themselves
           ;
           and
           that
           upon
           this
           ,
           the
           mind
           hath
           the
           divine
           Being
           so
           nearly
           conjoyned
           to
           it
           ,
           that
           it
           passeth
           into
           a
           divine
           nature
           ,
           and
           recovers
           its
           former
           state
           ,
           when
           it
           parts
           from
           the
           body
           .
           But
           because
           it
           is
           not
           to
           return
           alone
           without
           the
           Aethereal
           vehicle
           i●
           brought
           with
           it
           ,
           therefore
           the
           
             Chaldeans
             &
             Egyptians
          
           had
           several
           sacred
           and
           symbolical
           Rites
           for
           the
           purifying
           of
           the
           vchicle
           ,
           as
           they
           called
           it
           ;
           which
           they
           made
           necessary
           for
           this
           end
           :
           and
           with
           them
           Iamblichus
           joyns
           ,
           but
           Porphyrie
           thought
           them
           not
           necessary
           ,
           but
           that
           Philosophy
           and
           
             meer
             contemplation
          
           would
           purifie
           enough
           without
           it
           .
           
           This
           is
           the
           true
           account
           of
           their
           Hypothesis
           ,
           as
           may
           be
           fully
           seen
           in
           Hierocles
           and
           Synesius
           ,
           without
           going
           farther
           ;
           and
           was
           
           the
           first
           Foundation
           of
           Mystical
           Divinity
           ;
           which
           I
           will
           not
           deny
           to
           be
           well
           enough
           accommodated
           to
           it
           ;
           but
           it
           is
           as
           remote
           from
           Christianity
           ,
           as
           the
           hypothesis
           it self
           is
           .
        
         
           But
           the
           counterfeit
           Dionysius
           finding
           the
           notions
           sublime
           ,
           and
           having
           found
           out
           expressions
           ,
           as
           he
           thought
           lofty
           enough
           to
           express
           them
           ;
           and
           either
           being
           not
           wholly
           brought
           off
           from
           the
           Philosophy
           then
           in
           request
           ,
           or
           hoping
           by
           this
           means
           to
           ensnare
           the
           Philosophers
           ,
           when
           they
           found
           their
           sentiments
           entertained
           among
           the
           Christians
           ,
           makes
           it
           his
           business
           to
           patch
           together
           the
           sublimest
           notions
           of
           the
           modern
           Platonists
           ,
           and
           to
           make
           them
           pass
           for
           good
           Christian
           Doctrine
           .
           And
           I
           think
           it
           may
           be
           made
           appear
           that
           there
           is
           not
           one
           notion
           thought
           peculiar
           to
           this
           counterfeit
           Dionysius
           which
           we
           cannot
           trace
           the
           footsteps
           of
           in
           these
           Writers
           ;
           which
           few
           of
           the
           Christians
           ever
           looked
           into
           ,
           because
           of
           their
           known
           opposition
           to
           Christianity
           ,
           and
           therefore
           he
           had
           no
           more
           to
           do
           than
           only
           to
           fit
           them
           to
           the
           Christian
           doctrine
           ,
           and
           they
           might
           easily
           pass
           for
           new
           and
           sublime
           discoveries
           of
           his
           own
           .
           Not
           only
           the
           Principles
           of
           
             Mystical
             Theology
          
           ,
           but
           the
           very
           nine
           Orders
           of
           his
           
             Celestial
             Hierarchy
          
           are
           to
           be
           seen
           in
           
           Iamblichus
           ,
           
           and
           are
           reckoned
           up
           by
           Scutellius
           in
           the
           margin
           of
           his
           Translation
           :
           
           and
           Archangels
           are
           not
           only
           mentioned
           frequently
           by
           him
           ,
           but
           Porclus
           upon
           the
           Timaeus
           saith
           that
           Prophyrie
           reckons
           them
           among
           the
           
             Celestial
             Orders
          
           ;
           which
           being
           denyed
           by
           Iamblichus
           to
           have
           been
           ever
           mentioned
           by
           Plato
           ,
           and
           yet
           reckoned
           up
           by
           himself
           ,
           may
           be
           supposed
           to
           be
           drawn
           either
           from
           the
           Chaldean
           or
           
             Egyptian
             Theology
          
           ;
           but
           that
           is
           not
           my
           business
           to
           search
           into
           .
           His
           book
           of
           the
           
             Divine
             names
          
           ,
           seems
           to
           have
           had
           its
           foundation
           as
           well
           as
           Title
           in
           a
           Book
           written
           by
           Porphyrie
           with
           the
           same
           Title
           ,
           as
           Suidas
           himself
           confesses
           ,
           who
           reckons
           that
           as
           
             the
             first
             of
             his
             books
          
           :
           but
           that
           being
           lost
           ,
           we
           have
           only
           that
           reason
           for
           our
           conjecture
           ,
           because
           we
           find
           him
           so
           apparently
           guilty
           in
           his
           
             Mystical
             Theology
          
           ;
           To
           which
           he
           hath
           added
           nothing
           but
           a
           more
           affected
           style
           ,
           and
           profound
           Non-sense
           :
           For
           it
           is
           not
           enough
           for
           him
           ,
           to
           joyn
           Light
           and
           darkness
           together
           ;
           but
           that
           darkness
           must
           be
           overshining
           ,
           and
           the
           Rays
           of
           it
           must
           be
           superessential
           ;
           he
           is
           not
           content
           ,
           to
           express
           nothing
           almost
           without
           Metaphors
           ,
           but
           stretches
           them
           to
           Hyperbole's
           ,
           and
           when
           he
           hath
           by
           this
           means
           set
           two
           things
           as
           far
           from
           each
           other
           as
           may
           be
           ,
           then
           he
           claps
           them
           together
           ,
           as
           
           if
           one
           should
           say
           ,
           the
           
             most
             glorious
             Sunshine
             of
             Egyptian
             darkness
             .
          
        
         
           §
           .
           17.
           
           But
           if
           this
           Dionysius
           were
           the
           Person
           he
           pretends
           to
           be
           ,
           viz.
           the
           Areopagite
           ,
           then
           we
           might
           have
           some
           reason
           to
           think
           that
           the
           
             Platonick
             Philosophers
          
           had
           taken
           their
           notions
           out
           of
           him
           ;
           and
           yet
           it
           would
           be
           very
           improbable
           that
           such
           a
           Writer
           should
           have
           been
           so
           well
           known
           among
           the
           Platonists
           ,
           that
           was
           utterly
           unknown
           among
           the
           Christians
           .
           Did
           Dionysius
           leave
           his
           Works
           to
           the
           Philosophers
           at
           Athens
           ,
           or
           to
           the
           Christians
           ?
           If
           they
           were
           only
           among
           the
           Philosophers
           ,
           how
           came
           they
           out
           of
           their
           hands
           at
           last
           ?
           if
           they
           had
           borrowed
           so
           much
           out
           of
           them
           ,
           they
           would
           have
           done
           as
           they
           report
           Aristotle
           did
           with
           his
           Creditors
           (
           I
           mean
           the
           
             ancient
             Philosophers
          
           )
           viz.
           suppressed
           them
           ,
           when
           they
           had
           gotten
           as
           much
           from
           them
           as
           they
           could
           ?
           And
           it
           were
           an
           easie
           matter
           to
           have
           done
           it
           ,
           since
           they
           were
           writings
           never
           mentioned
           in
           those
           first
           Ages
           by
           Christians
           .
           So
           Bellarmin
           himself
           grants
           ,
           (
           after
           the
           consisideration
           of
           all
           the
           Testimonies
           produced
           by
           Baronius
           and
           many
           others
           )
           
           
             that
             these
             books
             were
             not
             known
             in
             the
             five
             first
             Centuries
             .
          
           Which
           argument
           together
           with
           other
           circumstances
           have
           made
           some
           of
           the
           
           most
           learned
           Persons
           of
           the
           Roman
           Church
           that
           have
           been
           of
           late
           ,
           to
           reject
           this
           Author
           as
           supposititious
           ;
           for
           notwithstanding
           all
           the
           pleas
           that
           have
           been
           made
           for
           him
           by
           
             Baronius
             ,
             Del-Rio
             ,
             Halloix
             ,
             Lessius
             ,
             De
             Chaumont
             ,
             Lansselius
          
           and
           others
           ;
           his
           Authority
           is
           very
           much
           suspected
           by
           Petavius
           ,
           
           Sirmondus
           ,
           
           and
           Labbe
           ,
           
           all
           Iesuits
           ;
           
           but
           rejected
           by
           
             Launoy
             ,
             Godeau
             ,
             Habertus
          
           ,
           
           and
           Morinus
           ,
           
           who
           proves
           at
           large
           that
           these
           Books
           .
           
           were
           never
           produced
           till
           the
           conference
           with
           Hypatius
           A.
           D.
           532.
           and
           then
           they
           were
           brought
           forth
           by
           the
           
             Severian
             hereticks
          
           ,
           and
           rejected
           by
           
             Hypatius
             ,
             because
             no
             Testimony
             was
             brought
             out
             of
             them
             ,
             by
             former
             Eccle●
             siastical
             Writers
             ,
          
           when
           there
           was
           sufficient
           occasion
           if
           they
           had
           been
           then
           extant
           .
           And
           in
           truth
           ,
           it
           seems
           most
           probable
           ,
           that
           they
           came
           out
           of
           the
           School
           of
           Apollinaris
           ,
           and
           so
           might
           well
           be
           produced
           first
           by
           the
           Severians
           ;
           for
           it
           is
           not
           only
           observed
           by
           Petavius
           ,
           that
           the
           heresie
           of
           Apollinaris
           came
           out
           of
           the
           
             Platonick
             School
          
           ;
           but
           (
           if
           I
           be
           not
           much
           mistaken
           )
           from
           that
           very
           notion
           of
           Plotinus
           of
           the
           difference
           of
           the
           mind
           and
           Soul
           (
           for
           as
           appears
           by
           
             Epiphanius
             ,
             Apollinaris
          
           granted
           ,
           
             that
             Christ
             had
             the
             Soul
             but
             not
             the
             mind
             of
             man
             ,
          
           and
           Nemesius
           expresly
           charges
           Apollinaris
           with
           following
           the
           doctrine
           of
           Plotinus
           )
           by
           which
           
           it
           is
           plain
           that
           Apollinaris
           was
           sufficiently
           conversant
           in
           these
           writings
           to
           borrow
           his
           notions
           from
           thence
           ,
           and
           he
           was
           more
           than
           ordinarily
           remarkable
           for
           his
           conversation
           with
           Philosophers
           ;
           but
           besides
           this
           we
           find
           his
           School
           particularly
           charged
           with
           this
           way
           of
           Forging
           Ecclesiastical
           Writers
           ,
           as
           some
           pieces
           of
           Athanasius
           and
           
             Greg.
             Thaumaturgus
          
           ,
           
           and
           an
           Epistle
           of
           
             Pope
             Iulius
          
           and
           others
           .
           
           To
           which
           ,
           another
           circumstance
           may
           be
           added
           ,
           which
           shews
           the
           greater
           probability
           of
           it
           ,
           
           viz.
           that
           among
           the
           Disciples
           of
           Apollinaris
           ,
           
           there
           were
           both
           a
           Dionysius
           and
           Timotheus
           ;
           a
           Dionysius
           to
           whom
           the
           counterfeit
           epistle
           of
           Iulius
           was
           directed
           ;
           and
           a
           Timotheus
           mentioned
           together
           with
           Apollinaris
           as
           his
           Disciple
           by
           Damasus
           ,
           
           by
           Gennadius
           ,
           and
           by
           S.
           Augustin
           ,
           and
           others
           ,
           so
           that
           if
           Apollinaris
           himself
           were
           not
           the
           Author
           of
           them
           ,
           
           yet
           his
           disciple
           Dionysius
           might
           write
           them
           to
           his
           fellow-disciple
           Timotheus
           ;
           
           and
           the
           names
           hitting
           so
           luckily
           ,
           they
           might
           the
           easier
           pass
           under
           the
           more
           venerable
           names
           of
           the
           Ancient
           Dionysius
           and
           Timothy
           .
           But
           this
           I
           only
           propose
           as
           a
           conjecture
           ,
           it
           being
           sufficient
           to
           my
           purpose
           to
           have
           given
           such
           plain
           evidence
           ,
           that
           the
           Fundamentals
           of
           
             mystical
             Theology
          
           ,
           were
           first
           taken
           out
           of
           those
           Philosophers
           who
           were
           the
           greatest
           enemies
           to
           Christianity
           ,
           
           and
           who
           seemed
           to
           set
           up
           this
           ,
           in
           opposition
           to
           it
           ,
           as
           a
           
             more
             sublime
             way
             to
             perfection
          
           .
        
         
           It
           were
           an
           easie
           matter
           after
           this
           ,
           to
           shew
           how
           this
           
             Mystical
             Divinity
          
           by
           the
           Authority
           of
           these
           c●unterfeit
           writings
           came
           into
           reputation
           ,
           in
           the
           
             Western
             Church
          
           ,
           after
           the
           translation
           of
           them
           by
           
             Iohannes
             Erigena
          
           and
           Anastasius
           ;
           what
           Authority
           it
           gained
           among
           some
           of
           the
           Schoolmen
           by
           its
           agreeableness
           with
           the
           doctrine
           of
           some
           
             Arabian
             Philosophers
          
           about
           the
           
             Intellectus
             Agens
          
           ;
           and
           other
           principles
           of
           Enthusiasm
           among
           them
           ;
           how
           it
           came
           into
           Germany
           among
           the
           Monks
           there
           ,
           and
           what
           pretences
           to
           Visions
           and
           Revelations
           came
           in
           upon
           it
           ;
           what
           favour
           it
           hath
           received
           from
           the
           Ies●itical
           Order
           ,
           
           
             (
             Maximilian
             Sandaeus
          
           having
           published
           a
           Discourse
           on
           purpose
           to
           prove
           that
           from
           the
           very
           Foundation
           of
           their
           Order
           ,
           the
           Iesuits
           have
           been
           the
           greatest
           admirers
           of
           and
           pretenders
           to
           
             Mystical
             Divinity
             ,
          
           )
           
           but
           I
           must
           stop
           ;
           
           lest
           Mr.
           Cressy
           should
           tell
           me
           ,
           that
           I
           take
           
             another
             opportunity
             to
             empty
             my
             voluminous
             store
             of
             Collections
          
           ;
           whereas
           all
           the
           pains
           I
           have
           taken
           in
           this
           matter
           hath
           been
           to
           give
           him
           full
           satisfaction
           that
           I
           have
           read
           and
           considered
           what
           the
           
             Author
             of
             the
             Roman
             Churches
             Devotions
             vindicated
             ,
          
           hath
           said
           upon
           this
           argument
           ,
           which
           he
           so
           
             humbly
             beseeches
             the
          
           Person
           of
           Honour
           
           
             to
             peruse
             ,
             hoping
             by
             that
             means
             he
             would
             come
             to
             a
             better
             opinion
             of
          
           Sancta
           Sophia
           ,
           and
           
             Mystical
             Divinity
          
           ,
           and
           Mr.
           Cressy
           :
           and
           I
           dare
           leave
           any
           Person
           of
           Honour
           and
           Understanding
           ,
           to
           judge
           ,
           whether
           notwithstanding
           what
           he
           hath
           said
           for
           it
           Mr.
           Cr.
           had
           reason
           to
           account
           ,
           this
           
             Mystical
             Divinity
             ,
             the
             perfection
             of
             Christian
             Prayer
             and
             Devotion
             .
          
        
      
       
         
         
           CHAP.
           III.
           
        
         
           Of
           the
           Monastick
           Orders
           ,
           in
           the
           Roman
           Church
           ,
           and
           particularly
           of
           the
           Benedictin
           .
        
         
           §
           .
           1.
           
           
             THe
             second
             thing
             to
             which
             the
             charge
             of
          
           Fanaticis●n
           
             relates
             ,
             is
          
           the
           Foundation
           of
           their
           Religious
           Orders
           in
           the
           Roman
           Church
           ,
           which
           
             I
             said
          
           were
           first
           instituted
           among
           them
           by
           Enthusiastick
           Persons
           ,
           upon
           the
           credit
           of
           their
           Visions
           and
           Revelations
           .
           
             For
             which
             I
             instanced
             ,
             in
             all
             their
             most
             celebrated
          
           Orders
           ,
           
             viz.
             the
          
           Benedictins
           ,
           Carthusians
           ,
           Dominicans
           ,
           Franciscans
           and
           Iesuits
           ;
           
             and
             gave
             a
             particular
             account
             of
             this
             ,
             from
             the
             authentick
             Histories
             among
             themselves
             of
             the
             several
          
           Founders
           
             of
             them
             :
             and
             besides
             ,
             I
             produced
             the
          
           Testimony
           of
           Bellarmin
           ,
           that
           their
           Religious
           Orders
           were
           instituted
           by
           the
           Inspiration
           of
           the
           Holy
           Ghost
           .
           
             In
             answer
             to
             this
             ,
             Mr.
          
           Cressy
           
             (
             declining
             the
             dispute
             ,
             about
             the
             personal
             qualities
             of
             the
          
           Founders
           of
           Religious
           Orders
           ;
           )
           saith
           ,
           the
           
           most
           commodious
           way
           to
           make
           a
           true
           judgement
           of
           them
           will
           be
           to
           examin
           their
           Fruits
           .
           
           For
           by
           their
           Fruits
           ,
           saith
           our
           Saviour
           ,
           they
           will
           be
           known
           .
           Therefore
           to
           determine
           ,
           whether
           it
           was
           by
           Gods
           inspiration
           ,
           that
           they
           instituted
           their
           Respective
           Orders
           ,
           he
           proposes
           these
           two
           wayes
           ,
           1.
           
           To
           examin
           their
           several
           Rules
           ,
           according
           to
           which
           their
           Disciples
           oblige
           themselves
           to
           conform
           their
           lives
           and
           actions
           .
           2.
           
           Whether
           God
           hath
           acknowledged
           them
           for
           his
           servants
           by
           making
           use
           of
           them
           to
           the
           great
           benefit
           of
           his
           Church
           and
           dilation
           of
           his
           honour
           .
           By
           these
           wayes
           he
           desires
           it
           may
           be
           judged
           whether
           there
           were
           not
           sufficient
           ground
           for
           Bellarmin
           to
           say
           ,
           that
           such
           Orders
           were
           instituted
           by
           the
           Inspiration
           of
           the
           Holy
           Ghost
           ,
           
             and
             so
             do
             I.
             Which
             cannot
             be
             done
             without
             a
             particular
             enquiry
             into
             the
          
           Rules
           and
           history
           
             of
             their
          
           several
           Religious
           Orders
           ,
           
             that
             by
             them
             we
             may
             see
             what
             evidence
             appears
             of
             any
             Divine
             Inspiration
             .
          
        
         
           And
           according
           to
           Mr.
           Cressy's
           particular
           zeal
           and
           concernment
           for
           the
           
             Benedictin
             Order
          
           ,
           I
           begin
           with
           that
           :
           The
           Person
           of
           Honour
           having
           given
           that
           Character
           of
           S.
           Benedict
           
             that
             he
             believed
             him
             to
             have
             been
             a
             devout
             man
             in
             a
             dark
             time
             ,
             
             according
             to
             his
             talent
             of
             understanding
             ;
             but
             that
             he
             might
             have
             been
             deluded
             by
             the
             effects
             of
             a
             
             distempered
             Fancy
             ,
             as
             many
             well
             meaning
             men
             have
             been
             ;
             
             and
             that
             he
             could
             di●cern
             nothing
             like
             Divine
             Inspiration
             in
             his
             Rule
             ;
             but
             presently
             met
             with
             an
             impertinent
             allegation
             of
             Scripture
             ch
             .
             2.
             applying
             that
             place
             ,
             
             
               Rom.
               8.
               crying
               Abba
               Father
            
             ,
             to
             the
             person
             of
             the
             Abbot
             as
             representing
             Christ
             ;
             he
             proceeds
             farther
             ,
             to
             say
             ,
             that
             neither
             the
             reading
             of
             his
             Rule
             ,
             nor
             any
             of
             the
             rest
             ,
             will
             oblige
             any
             man
             to
             be
             of
             Bellarmins
             opinion
             ,
             that
             those
             Orders
             were
             instituted
             by
             the
             inspiration
             of
             the
             
               Holy
               Ghost
            
             ;
             and
             because
             of
             Mr.
             Cressy's
             great
             rage
             against
             me
             upon
             this
             subject
             of
             Visions
             and
             Revelations
             ,
             he
             desires
             to
             know
             his
             opinion
             particularly
             concerning
             the
             Revelation
             of
             S.
             
             Francis
             on
             the
             Mount
             Palombo
             concerning
             the
             literal
             observation
             of
             his
             Rule
             without
             any
             Gloss
             ;
             which
             is
             Printed
             with
             his
             Rule
             ,
             and
             with
             the
             
               Popes
               Bulls
            
             ,
             and
             the
             Testimony
             of
             S.
             Bonaventure
             .
          
           Mr.
           Cressy
           in
           answer
           to
           this
           ,
           takes
           no
           manner
           of
           notice
           of
           S.
           Francis
           his
           Rule
           ,
           or
           Revelation
           ;
           but
           leaves
           that
           to
           shift
           for
           it self
           ;
           but
           something
           he
           must
           say
           for
           the
           honour
           of
           S.
           Benedict
           ,
           and
           it
           all
           amounts
           to
           as
           little
           as
           could
           be
           wished
           .
           For
           he
           doth
           not
           produce
           any
           one
           thing
           ,
           to
           make
           it
           appear
           more
           probable
           that
           S.
           Benedict
           writ
           his
           Rule
           by
           
             divine
             Inspiration
          
           ,
           
           which
           had
           been
           indeed
           to
           his
           purpose
           ;
           but
           only
           answers
           to
           the
           place
           of
           Scripture
           mentioned
           Ch.
           2.
           of
           his
           Rule
           ;
           and
           then
           brings
           several
           testimon●es
           
             of
             the
             great
             reputation
             the
             Benedictin
             Rule
             hath
             been
             in
             among
             Popes
             ,
          
           
           
             and
             Saints
             and
             Councils
             &
             Kings
             &
             Princes
             in
             after
             ages
             .
          
           And
           what
           of
           all
           this
           ?
           Must
           this
           Rule
           therefore
           be
           written
           by
           divine
           Inspiration
           ?
           Is
           it
           not
           possible
           for
           men
           to
           think
           them
           good
           Rules
           ,
           without
           believing
           them
           to
           have
           been
           inspired
           ?
           Suppose
           this
           were
           approved
           ,
           as
           the
           best
           
             Monastick
             Rule
          
           in
           these
           Western
           parts
           ,
           by
           Popes
           ,
           and
           Princes
           and
           Councils
           ,
           doth
           it
           hence
           follow
           that
           it
           was
           immediately
           endited
           by
           the
           Spirit
           of
           God
           ?
           If
           it
           were
           ,
           it
           must
           be
           of
           equal
           authority
           with
           the
           Bible
           ;
           if
           it
           were
           not
           ,
           the
           charge
           remains
           good
           ,
           that
           it
           was
           only
           an
           Enthusiastical
           pretence
           to
           Inspiration
           .
        
         
           §
           .
           2.
           
           But
           to
           take
           off
           the
           force
           of
           all
           that
           Mr.
           Cressy
           saith
           in
           behalf
           of
           the
           
             Benedictin
             Rule
          
           ,
           and
           to
           make
           good
           the
           first
           charge
           ;
           (
           although
           Mr.
           Cr.
           hath
           evidently
           declined
           the
           proof
           of
           the
           Affirmative
           which
           lay
           upon
           him
           )
           I
           shall
           give
           these●
           Reasons
           to
           prove
           that
           this
           Rule
           was
           never
           written
           by
           
             divine
             Inspiration
          
           .
           1.
           
           Because
           the
           main
           parts
           of
           it
           were
           borrowed
           out
           of
           former
           Rules
           .
           2.
           
           Because
           what
           is
           of
           S.
           Benedicts
           own
           ,
           
           hath
           manifest
           signs
           of
           humane
           weakness
           ;
           particularly
           misapplication
           of
           Scripture
           ,
           mentioned
           by
           the
           Person
           of
           Honour
           .
           3.
           
           Because
           it
           was
           never
           received
           in
           the
           Roman
           Church
           as
           written
           by
           divine
           Inspiration
           .
        
         
           1.
           
           Because
           the
           main
           parts
           of
           it
           were
           borrowed
           out
           of
           
             former
             Rules
          
           .
           Where
           we
           can
           with
           so
           much
           ease
           and
           certainty
           ,
           trace
           the
           footsteps
           of
           humane
           industry
           in
           any
           writing
           ,
           it
           is
           very
           unreasonable
           to
           attribute
           it
           to
           divine
           inspiration
           :
           And
           there
           is
           not
           one
           considerable
           part
           in
           the
           Benedictin
           Rule
           ,
           which
           we
           cannot
           even
           at
           this
           distance
           of
           time
           shew
           from
           whence
           it
           was
           taken
           .
           
             Hugo
             Menardus
          
           a
           French
           Benedictin
           hath
           published
           the
           
             Concordia
             Regularum
          
           written
           by
           
             Benedict
             Abbot
             of
             Aniane
          
           ,
           (
           not
           by
           the
           English
           Benedict
           ,
           as
           Reynerus
           would
           have
           it
           )
           who
           was
           appointed
           by
           
             Ludovicus
             Pius
          
           to
           bring
           all
           the
           Monasteries
           within
           his
           Empire
           to
           one
           uniform
           Rule
           ,
           
           (
           which
           it
           seems
           they
           had
           not
           before
           )
           he
           therefore
           in
           pursuit
           of
           this
           design
           made
           it
           his
           business
           to
           search
           all
           the
           former
           Rules
           ,
           
           which
           having
           done
           ,
           he
           published
           them
           together
           ;
           with
           this
           Preface
           to
           them
           ;
           
             that
             sometimes
             he
             met
             with
             the
             very
             same
             words
             ,
             at
             other
             times
             with
             the
             same
             sense
             which
             was
             in
             the
             Benedictin
             Rule
          
           ;
           and
           a
           little
           after
           he
           saith
           expresly
           ,
           
           
             that
             S.
          
           Benedict
           
             took
             his
             Rule
             
             from
             those
             who
             were
             before
             ,
             and
             gathered
             it
             as
             one
             handful
             out
             of
             many
             :
          
           and
           Menardus
           there
           confesseth
           ,
           that
           it
           was
           taken
           out
           of
           the
           Rules
           of
           Pachomius
           ,
           S.
           
             Basil
             ,
             Cassian
          
           and
           others
           ,
           who
           lived
           before
           him
           ;
           which
           will
           very
           easily
           appear
           to
           any
           one
           who
           will
           take
           the
           pains
           to
           compare
           them
           .
           The
           
             Benedictin
             Rule
          
           begins
           with
           an
           account
           of
           the
           several
           sorts
           of
           Monks
           ,
           viz.
           the
           Coenobitae
           
           
             who
             lived
             together
             under
             a
             Rule
             or
             Abbot
             ;
             the
          
           Eremitae
           
             who
             lived
             by
             themselves
             in
             the
             Desert
             ;
             the
          
           Sarabaitae
           ,
           
             who
             lived
             two
             or
             three
             together
             without
             any
             certain
             Rule
             or
             Governour
             ;
             and
             the
             Wandring
             Monks
             ,
             who
             never
             remained
             in
             any
             certain
             place
             .
          
           
           To
           the
           very
           same
           purpose
           Piammon
           the
           
             Egyptian
             Anchoret
          
           in
           Cassian
           speaks
           ,
           and
           reckons
           up
           the
           several
           kinds
           of
           Monks
           with
           the
           very
           same
           descriptions
           of
           the
           three
           first
           ,
           and
           
             Alardus
             Gazaeus
          
           saith
           ,
           
           the
           fourth
           sort
           in
           Cassian
           ,
           is
           the
           same
           with
           the
           fourth
           in
           S.
           Benedict
           .
           The
           12.
           degrees
           of
           humility
           mentioned
           in
           the
           
             Benedictin
             Rule
          
           are
           ,
           (
           except
           the
           two
           last
           ,
           and
           the
           pleasant
           passage
           of
           Iacobs
           ladder
           ,
           the
           two
           sides
           whereof
           he
           makes
           to
           be
           the
           Soul
           and
           Body
           ,
           )
           to
           be
           found
           in
           Cassian
           ,
           
           and
           some
           of
           them
           as
           Gaz●us
           confesseth
           ,
           in
           the
           very
           same
           words
           ,
           but
           there
           more
           properly
           called
           signes
           .
           But
           there
           are
           two
           things
           especially
           Mr.
           Cr.
           seems
           to
           admire
           the
           
             Benedictin
             
             Rule
          
           for
           ,
           viz.
           
             the
             ordering
             the
             Ecclesiastical
             office
          
           ,
           and
           the
           
             decent
             assignation
             of
             duties
             proper
             to
             all
             offices
             both
             of
             superiours
             and
             inferiours
          
           ;
           
           by
           these
           two
           therefore
           ,
           let
           us
           judge
           whether
           S.
           Benedict
           deserved
           any
           other
           admiration
           than
           that
           of
           a
           bare
           Collector
           .
           
           The
           first
           thing
           remarkable
           in
           his
           
             Ecclesiastical
             Office
          
           ,
           is
           ,
           
             that
             after
             the
             nocturnal
             office
             the
             Monks
             should
             not
             go
             to
             sleep
             again
             ,
             but
             spend
             that
             time
             between
             that
             and
             Mattins
             in
             reading
             and
             getting
             by
             heart
             the
             Psalter
             and
             Lessons
          
           ;
           which
           passage
           the
           Commentators
           upon
           the
           Benedictin
           Rule
           are
           extreamly
           puzzled
           with
           ,
           as
           may
           be
           seen
           in
           Caramuel
           ;
           
           but
           if
           they
           would
           have
           looked
           into
           the
           old
           
             Egyptian
             Rules
          
           in
           Cassian
           ;
           they
           might
           have
           easily
           understood
           both
           the
           meaning
           and
           the
           design
           of
           it
           .
           
             Abbot
             Isaac
          
           in
           Cassian
           highly
           commends
           the
           use
           of
           that
           Versicle
           upon
           every
           occasion
           ,
           
           
             Deus
             in
             adjutorium
             me●m
             intende
          
           ;
           
           
             Domine
             ad
             a●juvandum
             me
             festina
          
           ;
           
           from
           hence
           S.
           Benedict
           took
           it
           to
           begin
           the
           
             divine
             office
             ;
             Menardus
          
           thinks
           ,
           that
           the
           application
           of
           it
           to
           the
           office
           ,
           was
           the
           invention
           of
           S.
           Benedict
           ;
           (
           surely
           not
           such
           a
           one
           which
           could
           not
           proceed
           ,
           
           but
           from
           divine
           inspiration
           )
           and
           yet
           
             Walafridus
             Strabo
          
           saith
           ,
           
             the
             Egyptians
             did
             begin
             their
             Canonical
             hours
             with
             it
             .
          
           The
           
             Egyptian
             Monks
          
           ,
           as
           Cassian
           relates
           ,
           had
           a
           
           great
           dispute
           among
           them
           ,
           what
           
             number
             of
             Psalms
          
           was
           to
           be
           used
           in
           the
           
             daily
             Office
          
           ,
           some
           were
           for
           50.
           some
           for
           60.
           and
           some
           for
           more
           ,
           till
           an
           Angel
           appeared
           in
           the
           midst
           of
           them
           ,
           and
           repeated
           twelve
           Psalms
           ,
           upon
           which
           the
           whole
           Senate
           of
           the
           Fathers
           ,
           understanding
           this
           number
           to
           be
           by
           divine
           inspiration
           ,
           made
           a
           Canon
           ,
           
             that
             this
             number
             should
             be
             constantly
             observed
             ,
          
           both
           at
           Vespers
           and
           in
           the
           
             nocturnal
             office
          
           ;
           from
           hence
           S.
           Benedict
           ,
           as
           both
           Menardus
           and
           Gazaeus
           confess
           ,
           took
           the
           number
           of
           12.
           
           Psalms
           for
           the
           
             nocturnal
             Office
          
           ;
           
           but
           he
           allowed
           a
           much
           less
           number
           ,
           viz.
           four
           or
           five
           for
           Vespers
           .
           Which
           I
           cannot
           but
           wonder
           at
           ,
           since
           the
           Angel
           did
           appoint
           both
           alike
           :
           and
           Palladius
           saith
           expresly
           ,
           
           
             that
             the
             Angel
             revealed
             it
             to
          
           Pachomius
           
             that
             12.
             
             Psalms
             should
             be
             used
             at
             Vespers
             .
          
           Had
           S.
           Benedict
           a
           Revelation
           against
           this
           ?
           If
           not
           ,
           surely
           he
           was
           bound
           to
           follow
           the
           former
           ;
           if
           he
           had
           ,
           we
           have
           great
           reason
           to
           question
           both
           .
           It
           is
           a
           poor
           excuse
           the
           Benedictins
           use
           to
           bring
           their
           Founder
           off
           ,
           viz.
           
             that
             he
             added
             the
             Completorium
             after
             Vespers
             ,
             and
             therefore
             shortned
             the
             service
          
           ;
           for
           ,
           what
           Authority
           had
           he
           to
           make
           new
           alterations
           ,
           when
           the
           order
           was
           settled
           by
           a
           general
           consent
           of
           the
           
             Egyptian
             Fathers
          
           ,
           and
           that
           upon
           the
           appearance
           of
           an
           Angel
           ?
           But
           it
           
           seems
           the
           Council
           at
           Tours
           ,
           rather
           adhered
           to
           the
           
             Egyptian
             Revelation
          
           than
           S.
           Benedicts
           ;
           for
           they
           appoint
           12.
           
           
             Psalms
             at
             Vespers
          
           ,
           
           
             which
             they
             say
             was
             first
             learnt
             by
             the
             appearance
             of
             an
             Angel.
          
           It
           seems
           very
           strange
           to
           me
           that
           S.
           Benedict
           who
           so
           punctually
           followed
           the
           
             Egyptian
             customes
          
           in
           other
           things
           ,
           should
           presume
           to
           alter
           them
           in
           that
           which
           they
           pretended
           to
           have
           more
           immediately
           from
           divine
           Revelation
           ;
           as
           it
           happened
           not
           only
           in
           this
           ,
           but
           in
           the
           number
           of
           
             Canonical
             hours
          
           ,
           
           for
           Palladius
           saith
           ,
           
             that
             the
             Tabennesian
             Monks
             had
             it
             from
             an
             Angel
             ,
             that
             they
             were
             to
             observe
             but
             three
             Canonical
             hours
             ,
          
           viz.
           
             the
             nocturnal
             ,
             Vespers
             ,
             and
             Nones
             ,
             all
             the
             rest
             of
             the
             time
             to
             be
             spent
             in
             work
             and
             secret
             Prayers
             .
          
           But
           Cassian
           saith
           ,
           
             that
             the
             Egyptian
             Monks
             had
             but
             two
             Canonical
             hours
             wherein
             they
             met
             to
             celebrate
             the
             divine
             office
             ,
          
           
           viz.
           their
           
             nocturnal
             Vigils
             and
             Vespers
             ;
             unless
             it
             were
             on
             the
             Saturday
             ,
             or
             Sunday
             ;
             on
             both
             which
             dayes
             they
             met
             for
             the
             holy
             communion
             at
             the
             third
             hour
             of
             the
             day
          
           ;
           (
           for
           not
           only
           the
           
             Egyptian
             Monks
          
           ,
           but
           most
           of
           the
           
             Eastern
             Christians
          
           kept
           both
           those
           dayes
           holy
           for
           the
           solemn
           performance
           of
           
             divine
             offices
          
           ,
           which
           was
           the
           reason
           of
           their
           difference
           with
           the
           Western
           Church
           about
           the
           
             Saturday
             Fast
             )
          
           ;
           but
           the
           Monks
           of
           Palestin
           and
           
           Mesopotamia
           and
           of
           the
           
             whole
             Orient
          
           ,
           added
           more
           hours
           for
           the
           
             Diurnal
             Office
          
           ,
           and
           Cassian
           adds
           that
           in
           his
           time
           ,
           in
           the
           Monastery
           of
           Bethlehem
           they
           added
           another
           hour
           
           after
           Mattins
           ,
           since
           called
           the
           
             Prime
             ,
             to
             keep
             the
             Monks
             from
             laziness
          
           ;
           
           
             and
             withall
             by
             this
             means
             they
             might
             say
             with
          
           David
           ,
           
             Seven
             times
             a
             day
             will
             I
             praise
             thee
             ;
             which
             he
             saith
             may
             be
             accommodated
             to
             this
             ,
             although
             it
             might
             have
             a
             mystical
             ,
          
           i.
           e.
           saith
           Gazaeus
           ,
           a
           
             figurative
             meaning
          
           ,
           for
           ,
           
             often
             ;
             but
             the
             other
             ,
             Cassian
          
           saith
           ,
           
             was
             the
             true
             reason
             of
             appointing
             it
             ;
             and
             he
             grants
             ,
             that
             the
             most
             antient
             Eastern
             Monasteries
             would
             not
             admit
             of
             that
             alteration
             .
          
           
           But
           S.
           Benedict
           makes
           no
           doubt
           ,
           that
           was
           the
           Psalmists
           meaning
           ,
           and
           therefore
           appoints
           the
           seven
           Canonical
           hours
           agreeable
           to
           the
           Monks
           of
           Bethlehem
           ,
           and
           because
           it
           is
           said
           
             Septies
             in
             die
          
           ,
           he
           will
           have
           them
           all
           to
           be
           parts
           of
           the
           
             diurnal
             office
          
           ;
           for
           he
           had
           another
           place
           for
           the
           nocturnal
           ,
           
             media
             nocte
             surgebam
          
           :
           But
           was
           it
           by
           Revelation
           that
           he
           knew
           the
           former
           place
           was
           not
           understood
           of
           a
           natural
           day
           ?
           By
           these
           two
           instances
           we
           see
           ,
           that
           S.
           Benedict
           did
           most
           unhappily
           differ
           from
           the
           
             Egyptian
             Monks
          
           in
           those
           things
           ,
           which
           they
           pre●●●●
           the
           most
           to
           have
           from
           divine
           Revelation
           :
           but
           in
           other
           things
           he
           followed
           their
           example
           :
           
           as
           Menardus
           saith
           he
           did
           in
           the
           short
           
             ejaculatory
             prayers
          
           at
           the
           end
           of
           every
           Psalm
           instead
           of
           the
           
             Gloria
             Patri
          
           ;
           
           but
           he
           adds
           ,
           
           
             that
             place
             in
             the
             Rule
             is
             thought
             more
             difficult
             ,
             because
             the
             practice
             of
             them
             is
             di●used
             ,
             either
             through
             laziness
             ,
             or
             the
             multiplicity
             and
             length
             of
             their
             offices
          
           ;
           but
           he
           saith
           ,
           S.
           Benedict
           
             observed
             this
             custome
             in
             the
             making
             of
             his
             Rule
             ,
             that
             those
             things
             which
             were
             more
             short
             in
             the
             former
             writers
             ,
             especially
             in
          
           Cassian
           ,
           
             ●e
             inlarged
             ,
             as
             about
             the
             Abbot
             ,
             the
             Praepositus
             ,
             the
             Decani
             ,
          
           &c.
           
             but
             what
             were
             more
             diffuse
             in
             them
             he
             contracted
             ,
             as
             about
             these
             short
             prayers
             at
             the
             end
             of
             the
             Psalms
             .
          
           
           For
           Cassian
           expresly
           saith
           that
           the
           
             Gloria
             Patri
          
           was
           used
           in
           the
           East
           at
           the
           end
           of
           the
           Antiphona
           ,
           and
           not
           at
           the
           end
           of
           every
           Psalm
           ;
           but
           then
           both
           there
           ,
           and
           in
           Egypt
           they
           had
           very
           short
           prayers
           ;
           of
           which
           Menardus
           understands
           that
           clause
           of
           the
           
             Benedictin
             Rule
          
           about
           
             short
             prayers
          
           ;
           but
           I
           rather
           think
           it
           is
           to
           be
           understood
           of
           the
           
             concluding
             prayer
          
           .
           For
           Cassian
           mentions
           only
           two
           sorts
           of
           common
           prayers
           used
           by
           the
           
             Egyptian
             Monks
          
           in
           their
           
             divine
             offices
             ;
             viz.
          
           the
           
             short
             mental
             prayers
          
           made
           at
           the
           end
           of
           every
           Psalm
           ;
           and
           at
           every
           solemn
           stop
           in
           the
           reading
           of
           them
           ,
           of
           which
           it
           was
           usual
           to
           make
           two
           or
           three
           on
           purpose
           in
           a
           long
           Psalm
           ;
           and
           
           the
           Collect
           at
           the
           end
           (
           so
           called
           because
           then
           they
           did
           
             orationem
             colligere
          
           as
           Cassian
           speaks
           )
           which
           being
           pronounced
           either
           by
           Priest
           ,
           or
           Abbot
           ,
           or
           Prior
           ,
           he
           giving
           the
           sign
           ,
           they
           all
           did
           immediately
           arise
           from
           prayers
           together
           ;
           and
           so
           the
           
             Benedictin
             Rule
          
           expresses
           it
           ,
           
             &
             facto
             signo
             ●
             Priore
             ,
             omnes
             pariter
             surgant
          
           ;
           by
           which
           it
           seems
           most
           probable
           that
           the
           Rule
           is
           to
           be
           understood
           of
           the
           short
           concluding
           Collect.
           And
           it
           is
           observable
           ,
           that
           the
           
             Benedictin
             Office
          
           consists
           almost
           wholly
           of
           
             Psalms
             ,
             Antiphona's
             ,
             Hymns
          
           ,
           and
           a
           few
           Lessons
           ;
           very
           little
           care
           being
           taken
           about
           Prayers
           ,
           for
           the
           Litania
           mentioned
           c.
           13.
           17.
           was
           only
           the
           
             Kyrie
             el●eson
          
           ;
           only
           S.
           
           Benedict
           appoints
           the
           Prior
           to
           say
           at
           Mattins
           and
           Vespers
           the
           
             Lords
             prayer
          
           aloud
           ,
           for
           which
           he
           gives
           this
           very
           good
           reason
           ,
           
             because
             the
             Monks
             were
             so
             apt
             to
             quarrel
             (
             propter
             scandalorum
             spinas
             qu●e
             oriri
             s●lent
             in
             Monasterio
             )
             that
             it
             was
             fit
             they
             should
             all
             say
             together
             ,
          
           dimitte
           nobis
           sicut
           &
           nos
           dimittimus
           ;
           
             but
             ●
             other
             hours
             it
             was
             sufficient
             to
             say
             it
             to
             themselves
             ,
             only
             the
             Prior
             was
             to
             lift
             up
             his
             voice
             ,
          
           &
           ne
           nos
           inducas
           ,
           &c
           ,
           and
           all
           the
           rest
           to
           answer
           ,
           
             sed
             libera
             nos
             à
             malo
          
           .
           And
           what
           is
           there
           now
           in
           the
           
             Benedictin
             Office
          
           which
           looks
           like
           divine
           inspiration
           ?
           What
           is
           there
           ,
           that
           a
           man
           who
           had
           never
           
           pretended
           to
           Visions
           and
           Revelations
           could
           not
           have
           done
           ,
           by
           the
           help
           of
           Cassian
           ,
           and
           a
           very
           little
           Mother-wit
           ?
           Nay
           ,
           what
           is
           there
           that
           was
           his
           own
           ?
           Was
           it
           the
           adding
           the
           Completorium
           ?
           so
           some
           say
           ,
           but
           others
           shew
           plainly
           he
           had
           that
           from
           the
           Rule
           of
           S.
           Basil
           :
           was
           it
           ,
           
           the
           first
           adding
           
             To
             Deum
          
           to
           the
           Mattins
           ?
           or
           the
           placing
           the
           Antiphona's
           between
           the
           Psalms
           ,
           whereas
           the
           Egyptians
           had
           them
           before
           them
           ?
           
           These
           are
           things
           insisted
           on
           ,
           and
           gloried
           in
           ,
           as
           the
           proper
           inventions
           of
           S.
           Benedict
           ;
           great
           things
           I
           confess
           ;
           but
           such
           as
           I
           hope
           meer
           human
           wit
           may
           reach
           to
           without
           divine
           inspiration
           .
           But
           beyond
           all
           these
           the
           Benedictins
           say
           ,
           
             the
             order
             of
             Reading
             the
             Psalter
             was
             his
             own
             :
          
           very
           well
           :
           and
           was
           this
           it
           which
           came
           to
           him
           by
           inspiration
           ?
           when
           himself
           saith
           ,
           
           
             that
             if
             his
             disposition
             of
             the
             Psalms
             doth
             not
             please
             ,
             they
             may
             make
             use
             of
             another
             ,
          
           so
           they
           hold
           to
           the
           main
           point
           ,
           viz.
           
             going
             through
             the
             Psalter
             once
             a
             week
          
           ;
           which
           I
           perceive
           he
           laid
           great
           weight
           upon
           ,
           but
           yet
           he
           never
           pretends
           to
           have
           had
           it
           by
           divine
           Inspiration
           .
           For
           he
           seems
           by
           his
           Rule
           to
           have
           been
           more
           humble
           and
           modest
           ,
           and
           I
           am
           thereby
           enclined
           to
           believe
           those
           stories
           of
           his
           Visions
           and
           Revelations
           to
           have
           been
           made
           by
           some
           idle
           Monks
           after
           his
           death
           ,
           who
           hoped
           by
           this
           
           means
           to
           recommend
           their
           Order
           more
           effectually
           to
           the
           World
           ;
           especially
           ,
           after
           they
           had
           imposed
           upon
           the
           credulity
           of
           a
           well-meaning
           Pope
           ,
           and
           made
           him
           their
           instrument
           to
           publish
           them
           to
           the
           World.
           
        
         
           §
           .
           3.
           
           But
           if
           the
           pretence
           of
           
             Divine
             Inspiration
          
           must
           be
           submitted
           to
           in
           these
           Directors
           of
           
             Religious
             Orders
          
           ;
           why
           might
           not
           one
           serve
           for
           them
           all
           ?
           why
           not
           that
           ,
           which
           was
           more
           ancient
           than
           any
           of
           these
           pretences
           in
           the
           Roman
           Church
           ,
           viz.
           that
           of
           S.
           Pachomius
           ?
           For
           ,
           not
           only
           Palladius
           ,
           and
           Sozomen
           ,
           
           and
           Nicephorus
           
           and
           others
           among
           the
           Greeks
           do
           affirm
           
             that
             he
             received
             the
             Monastick
             Rules
             in
             a
             Table
             of
             Brass
             from
             an
             Angel
             ,
          
           but
           
             Gennadi●s
             ,
             Vincentius
          
           ,
           
           and
           others
           among
           the
           Latins
           ,
           and
           which
           is
           far
           more
           ,
           the
           
             Roman
             Martyrologie
          
           
           confesses
           it
           ,
           and
           Rosweyd
           
           from
           thence
           calls
           him
           
             a
             second
             Moses
          
           .
           Who
           could
           imagine
           otherwise
           ,
           after
           such
           acknowledgements
           as
           these
           ,
           than
           to
           have
           seen
           Pachomius
           his
           Table
           in
           as
           much
           veneration
           among
           the
           Monks
           ,
           as
           those
           of
           Moses
           were
           among
           the
           
             People
             of
             Israel
          
           ?
           But
           no
           such
           matter
           ;
           although
           the
           latter
           Monks
           love
           to
           practise
           by
           some
           of
           his
           Rules
           ,
           yet
           it
           would
           not
           cover
           their
           hypocrisie
           enough
           ,
           to
           pretend
           to
           live
           by
           them
           .
           For
           the
           first
           of
           them
           is
           ,
           
             to
             give
             the
             
             Monks
             free
             liberty
             to
             eat
             or
             drink
             ,
             or
             work
             or
             fast
             as
             they
             pleased
             ;
             only
             they
             that
             eat
             most
             were
             to
             do
             ●●ost
             work
             ,
             and
             they
             that
             fast
             ,
             to
             have
             less
             imposed
             upon
             them
             .
          
           It
           is
           to
           no
           purpose
           to
           mention
           the
           rest
           of
           his
           
           Rules
           ,
           since
           no
           sort
           of
           Monks
           except
           the
           Tabenn●sians
           ,
           
           who
           increased
           to
           several
           thousands
           ,
           thought
           themselves
           obliged
           to
           observe
           them
           ;
           and
           yet
           all
           Authors
           that
           I
           have
           met
           with
           of
           the
           Roman
           Church
           ,
           that
           mention
           this
           Rule
           of
           Pach●●●us
           ,
           do
           allow
           it
           to
           have
           been
           received
           from
           an
           Angel.
           What
           do
           they
           mean
           by
           these
           things
           ?
           can
           they
           have
           better
           rules
           than
           what
           an
           Angel
           from
           Heaven
           hath
           given
           ?
           or
           do
           they
           think
           the
           Angel
           only
           intended
           them
           for
           the
           Monks
           of
           
             Tabennesus
             ?
             The
             Angel
          
           ,
           as
           Sozomen
           saith
           ,
           
             appeared
             on
             purpose
             to
          
           Pachomius
           
             in
             his
             cave
             to
             draw
             him
             out
             from
             his
             retirement
             ,
             and
             commanded
             him
             to
             gather
             Monks
             and
             to
             take
             that
             brass
             Table
             for
             their
             Rule
             ?
          
           Could
           anything
           be
           mo●e
           solemn
           than
           this
           ?
           But
           ,
           if
           after
           such
           confessions
           ,
           they
           think
           it
           lawful
           not
           to
           believe
           the
           truth
           of
           this
           story
           ;
           I
           hope
           we
           have
           much
           more
           reason
           to
           question
           the
           pretence
           to
           Inspiration
           either
           in
           S.
           Benedict
           ,
           S.
           Francis
           ,
           or
           
             Ignatius
             Loyola
          
           .
           For
           this
           is
           averred
           by
           much
           more
           credible
           Authors
           ,
           and
           received
           by
           the
           consent
           of
           both
           Eastern
           and
           Western
           historians
           ,
           
           and
           the
           
             Roman
             Church
          
           allows
           it
           in
           her
           Martyrology
           :
           And
           yet
           ,
           after
           all
           this
           ,
           if
           there
           be
           no
           reason
           to
           believe
           it
           ,
           what
           becomes
           of
           the
           credit
           of
           all
           the
           Visions
           and
           Revelations
           of
           the
           
             Egyptian
             Monks
          
           ,
           which
           are
           not
           near
           so
           well
           attested
           as
           this
           is
           ?
           And
           if
           there
           be
           any
           reason
           to
           believe
           it
           ,
           how
           comes
           that
           rule
           not
           to
           be
           universally
           embraced
           ?
           do
           they
           think
           S.
           Benedict
           ,
           or
           S.
           Francis
           ,
           or
           Ignatius
           wi●er
           than
           an
           Angel
           from
           Heaven
           ?
           Nay
           ,
           how
           came
           so
           many
           other
           Rules
           to
           be
           received
           in
           Egypt
           after
           this
           rule
           of
           Pachomius
           was
           known
           ?
           as
           the
           Rule
           translated
           by
           S.
           Hierome
           composed
           by
           
             Pachomius
             ,
             Theodorus
          
           ,
           and
           Orsiesius
           ;
           which
           is
           said
           likewise
           
             to
             be
             received
             from
             an
             Angel
          
           ;
           which
           Gazaeus
           
           would
           have
           to
           be
           only
           
             an
             enlargement
             of
             the
             former
          
           ;
           but
           they
           were
           bold
           men
           that
           durst
           mend
           the
           defects
           of
           an
           Angel
           ;
           another
           Rule
           of
           Orsiesius
           ,
           out
           of
           which
           Benedictus
           of
           Anian
           hath
           taken
           several
           passages
           ;
           the
           Rules
           of
           the
           two
           Macarii
           both
           famous
           
             Egyptian
             Monks
          
           ,
           and
           of
           Serapion
           and
           Paphnutius
           ;
           the
           fragments
           of
           which
           are
           extant
           in
           the
           
             Concordia
             Regularum
          
           .
           What
           do
           all
           these
           things
           mean
           ?
           But
           it
           seems
           the
           pretence
           of
           Inspiration
           among
           these
           Founders
           of
           
             Religious
             Orders
          
           ,
           is
           just
           contrary
           to
           what
           the
           Apostle
           saith
           of
           Miracles
           ,
           for
           this
           is
           not
           for
           those
           
             that
             believe
             not
          
           ,
           but
           for
           
             those
             that
             believe
          
           .
        
         
         
           §
           .
           4.
           
           But
           to
           return
           to
           the
           Rule
           of
           S.
           Benedict
           ;
           the
           other
           thing
           Mr.
           Cressy
           magnifies
           it
           for
           ,
           is
           ,
           
             the
             Rules
             of
             Government
             and
             Discipline
             ;
             which
             ,
          
           he
           saith
           ,
           
             are
             so
             excellent
             that
          
           Cosmo
           de
           Medicis
           
             collected
             instructions
             from
             thence
             for
             the
             Government
             of
             his
             People
             .
          
           
           Great
           men
           love
           to
           be
           singular
           ;
           and
           take
           a
           pride
           in
           seeming
           to
           find
           that
           which
           no
           body
           else
           can
           .
           I
           dare
           say
           ,
           if
           it
           be
           true
           ,
           he
           was
           the
           only
           Prince
           in
           the
           World
           ever
           learnt
           to
           govern
           his
           People
           by
           
             Monastick
             Rules
          
           .
           This
           is
           so
           great
           a
           discovery
           ,
           that
           it
           is
           pitty
           we
           have
           no
           more
           of
           it
           ;
           for
           who
           can
           tell
           what
           maximes
           of
           policy
           might
           be
           drawn
           from
           thence
           by
           a
           subtle
           head
           ?
           What
           use
           the
           chapter
           of
           the
           choice
           of
           the
           Abbot
           might
           be
           of
           in
           choosing
           Ministers
           of
           State
           ,
           or
           it
           may
           be
           ,
           the
           Officers
           of
           an
           Army
           ?
           And
           what
           influence
           it
           might
           have
           upon
           a
           Prince
           to
           do
           nothing
           without
           the
           advice
           of
           his
           wise
           Council
           ,
           because
           
             the
             Abbot
             was
             to
             call
             the
             Monks
             together
             in
             all
             matters
             of
             Importance
             ?
          
           
           
             The
             Monks
             lying
             in
             their
             cloaths
             all
             night
             ,
          
           
           
             girt
             up
             ,
             and
             the
             measure
             of
             their
             wine
             ,
             and
             the
             pound
             of
             bread
             a
             day
             ,
          
           
           
             and
             the
             two
             Messes
             for
             all
             the
             Monks
             ,
          
           are
           seasonable
           Items
           for
           Souldiers
           :
           
           
             The
             burning
             of
             the
             Candle
             all
             night
             in
             the
             Dortor
             ,
          
           
           a
           good
           Memento
           for
           
           
             Centinels
             :
             The
             Monks
             laying
             aside
             their
             Knives
             when
             they
             sleep
             ,
          
           
           a
           Caveat
           against
           Self-murder
           :
           
             Every
             Monk's
             being
             obliged
             to
             be
             Cook
             in
             his
             turn
             ,
          
           affords
           that
           useful
           instruction
           ,
           
           that
           
             no
             man
             is
             born
             only
             for
             himself
          
           ;
           but
           that
           every
           man
           ought
           to
           serve
           his
           Countrey
           :
           
           
             The
             Abbots
             care
             in
             looking
             to
             the
             Utensils
             and
             Habits
             ,
             to
             take
             an
             account
             of
             them
             and
             to
             trust
             them
             in
             safe
             hands
             ,
          
           will
           easily
           put
           a
           Prince
           in
           mind
           of
           looking
           after
           his
           Revenues
           .
           But
           I
           am
           afraid
           so
           subtle
           a
           Prince
           as
           
             Cosmo
             de
             Medicis
          
           ,
           would
           like
           no
           chapter
           so
           well
           ,
           as
           that
           which
           saith
           ,
           
             the
             Monks
             are
             to
             have
             no
             propriety
             in
             any
             thing
             ;
             no
             ,
             not
             so
             much
             as
             in
             their
             own
             Wills.
          
           
           And
           I
           confess
           that
           would
           be
           the
           very
           height
           of
           Policy
           ,
           for
           a
           Prince
           to
           get
           away
           the
           very
           Wills
           of
           his
           Subjects
           from
           them
           .
           I
           am
           a
           little
           to
           seek
           what
           instructions
           he
           could
           gather
           from
           the
           
             Monks
             Cowles
          
           ,
           
           and
           Scapular
           ,
           and
           Boots
           ,
           and
           
             Breeches
             when
             they
             travel
             ,
             which
             are
             to
             be
             safely
             delivered
             back
             at
             their
             return
          
           ;
           with
           several
           other
           useful
           Rules
           for
           the
           choice
           of
           the
           
             Cellerar
             ,
             Porter
          
           ,
           and
           such
           
             Officers
             of
             State
          
           ;
           but
           although
           these
           things
           are
           above
           my
           reach
           ;
           yet
           who
           knows
           what
           use
           so
           wise
           a
           Prince
           as
           
             Cosmo
             de
             Medicis
          
           might
           make
           of
           them
           ?
           nay
           ,
           who
           can
           tell
           whether
           Machiavil
           himself
           did
           not
           take
           his
           Politicks
           out
           of
           the
           
             Benedictin
             
             Rules
          
           ?
           I
           see
           Mr.
           Cressy
           himself
           is
           grown
           a
           Politician
           by
           being
           a
           Benedictin
           ;
           for
           if
           he
           could
           perswade
           men
           to
           believe
           the
           
             Benedictin
             Rule
             to
             be
             so
             useful
             for
             governing
             of
             people
             ,
          
           it
           were
           the
           only
           way
           to
           make
           Persons
           of
           Honour
           to
           love
           their
           Rules
           ,
           and
           to
           bring
           Monks
           to
           the
           
             Council
             Table
          
           .
        
         
           But
           to
           leave
           this
           pleasant
           passage
           ,
           and
           to
           return
           to
           what
           is
           more
           grave
           and
           serious
           :
           there
           is
           not
           any
           thing
           of
           moment
           in
           the
           
             Benedictin
             Rule
          
           about
           the
           Government
           or
           Discipline
           of
           the
           Monastery
           ,
           which
           is
           not
           likewise
           taken
           out
           of
           former
           Rules
           :
           
           as
           will
           appear
           about
           the
           Praepositus
           or
           Prior
           ,
           if
           we
           compare
           it
           with
           what
           the
           
             Oriental
             Rule
          
           ,
           and
           the
           Rules
           of
           Pachomius
           ,
           and
           Orsiesus
           do
           say
           upon
           the
           same
           subject
           :
           
           the
           choice
           of
           the
           Decani
           out
           of
           Cassian
           ,
           and
           the
           
             Regula
             Orientalis
          
           ;
           about
           excommunication
           of
           the
           refractory
           ,
           
           from
           the
           Rules
           of
           Pachomius
           ,
           S.
           Basil
           ,
           and
           the
           Oriental
           and
           Cassian
           and
           Macarius
           :
           about
           the
           Cellerar
           from
           S.
           Basil
           ,
           
           and
           the
           
             Oriental
             rule
          
           :
           
           about
           the
           Utensils
           ,
           out
           of
           the
           
             Regula
             Patrum
             ,
             Pachomius
          
           ,
           and
           S.
           Basil
           ;
           about
           having
           
             all
             things
             in
             common
          
           ,
           
           out
           of
           
             Orsiesus
             ,
             Pachomius
          
           ,
           
           S.
           Basil
           ,
           and
           others
           ;
           about
           
             serving
             their
             turns
             for
             a
             week
             in
             the
             Kitchin
             ,
          
           
           out
           of
           Cassian
           ;
           about
           the
           Infirmary
           ,
           out
           of
           Pachomius
           and
           S.
           Basil
           ;
           
           about
           the
           
             Weekly
             Reader
             while
             they
             sit
             at
             Table
          
           out
           
           of
           Cassian
           ;
           and
           the
           
             silence
             to
             be
             used
             at
             meals
             ,
          
           out
           of
           him
           and
           the
           
             Oriental
             Rule
          
           ,
           and
           Pachomius
           .
           It
           would
           be
           too
           tedious
           to
           insist
           upon
           the
           rest
           ,
           about
           
             their
             work
             ,
             hospitality
             ,
             gifts
             ,
             artificers
             ,
             travellers
             ,
             novices
             ,
             garments
             ,
          
           nay
           the
           very
           Porters
           ;
           but
           whosoever
           will
           take
           the
           pains
           to
           compare
           the
           
             Benedictin
             Rule
          
           with
           the
           former
           ,
           as
           to
           all
           these
           ,
           will
           easily
           be
           convinced
           ,
           that
           there
           needed
           no
           
             di●ine
             Inspiration
          
           for
           the
           Writing
           of
           his
           Rule
           :
           unless
           the
           Apostles
           wanted
           as
           much
           the
           assistance
           of
           the
           
             Holy
             Ghost
          
           to
           
             gather
             up
             the
             fragments
             and
             put
             them
             into
             a
             basket
             ,
          
           as
           when
           they
           were
           to
           preach
           on
           the
           day
           of
           Pentec●st
           .
        
         
           §
           .
           5.
           
           
             But
             although
             this
             takes
             off
             from
             the
             Divinity
             of
             their
             Rule
             ,
             doth
             it
             not
             add
             as
             much
             to
             it
             another
             way
             ,
             by
             shewing
             the
             greater
             antiquity
             of
             it
             ;
             in
             that
             it
             was
             taken
             out
             of
             the
             Eastern
             and
             Egyptian
             Rules
             ?
          
           I
           do
           not
           deny
           ,
           that
           the
           
             Monastick
             state
          
           came
           into
           the
           
             Western
             parts
          
           out
           of
           the
           East
           ,
           and
           began
           much
           later
           ,
           and
           was
           entertained
           much
           colder
           a
           long
           time
           here
           ,
           than
           it
           was
           there
           .
           For
           after
           that
           Antony
           the
           Eremite
           had
           gained
           a
           mighty
           reputation
           by
           the
           severity
           and
           solitariness
           of
           his
           life
           ,
           not
           only
           with
           the
           
             Emperour
             Constantine
          
           ,
           but
           with
           the
           
             Governours
             of
             Provinces
          
           ,
           
           it
           is
           hardly
           
           conceivable
           what
           numbers
           ,
           from
           all
           parts
           ,
           the
           Novelty
           and
           Fame
           of
           this
           way
           ,
           drew
           to
           be
           his
           disciples
           ;
           and
           how
           many
           were
           encouraged
           by
           his
           example
           to
           set
           up
           this
           new
           way
           of
           
             Christian
             Philosophy
          
           ,
           as
           the
           Greeks
           call
           it
           ;
           
           which
           although
           it
           were
           advanced
           with
           a
           contempt
           of
           humane
           learning
           ,
           yet
           the
           p●etence
           of
           greater
           severity
           of
           life
           and
           a
           more
           easie
           way
           of
           subduing
           the
           passions
           of
           humane
           nature
           by
           withdrawing
           the
           occasions
           of
           them
           ,
           made
           many
           understan●ing
           men
           ,
           at
           first
           ,
           to
           cry
           it
           up
           as
           a
           
             most
             divine
             and
             perfect
             state
             of
             life
             .
          
           
           From
           h●nce
           in
           
             Egypt
             ,
             Ammon
          
           began
           the
           same
           way
           in
           the
           desert
           of
           Scetis
           and
           upon
           
             mount
             Nitria
          
           ;
           
           which
           in
           a
           little
           time
           were
           filled
           with
           the
           mu●●●tudes
           of
           his
           disciples
           ,
           among
           whom
           the
           most
           famous
           were
           
             Didymus
             ,
             Arsenius
             ,
             ●●●r
             ,
             Isidorus
             ,
             Pambos
          
           and
           others
           .
           Then
           Pac●●mius
           went
           a
           way
           by
           himself
           in
           Tabennesus
           ,
           
           and
           had
           in
           a
           little
           time
           7000.
           
           Disciples
           ,
           
           which
           spread
           themselves
           over
           
             The
             bais
          
           and
           Egypt
           :
           besides
           these
           there
           were
           
             Apollonius
             ,
             Pitherus
             ,
             Anuphi
          
           ;
           and
           after
           them
           ,
           many
           others
           mentioned
           by
           
             Cassian
             ,
             Palladius
             ,
             Ru●finus
             ,
             Sozomen
          
           and
           others
           .
           
           The
           fame
           of
           these
           persons
           was
           spread
           so
           far
           in
           the
           Roman
           Empire
           ,
           that
           multitudes
           flocked
           to
           them
           ,
           to
           see
           their
           way
           of
           living
           ,
           and
           to
           hear
           their
           discourses
           ;
           thence
           we
           
           read
           of
           Melania
           and
           Ru●finus
           going
           on
           purpose
           into
           Egypt
           ,
           S.
           
             Gregory
             Nazianzen
          
           ,
           and
           
             Evagrius
             ,
             Cassian
          
           and
           Germanus
           ;
           and
           the
           same
           curiosity
           in
           others
           made
           the
           Desarts
           become
           no
           great
           places
           of
           retirement
           to
           them
           .
           From
           hence
           Hilarion
           one
           of
           Antonies
           disciples
           ,
           impatient
           of
           so
           much
           company
           as
           flocked
           continually
           to
           him
           ,
           withdraws
           into
           Palestine
           ,
           carrying
           some
           Monks
           with
           him
           ,
           and
           settles
           himself
           in
           a
           Desart
           ,
           not
           far
           from
           Gaza
           ,
           where
           he
           in
           time
           gathered
           great
           numbers
           of
           Disciples
           :
           and
           S.
           Hierom
           expresly
           saith
           ,
           
             that
             before
             the
             time
             of
          
           Hilarion
           
             there
             was
             neither
             Monk
             ,
             nor
             Monastery
             known
             in
          
           Syria
           ;
           by
           which
           it
           is
           plain
           he
           doth
           not
           speak
           of
           the
           
             Eremitical
             life
          
           only
           ,
           but
           of
           the
           Coenobitical
           too
           :
           whatever
           some
           pretend
           of
           
             the
             constant
             succession
             of
             the
             Coenobitical
             state
             from
             the
             Apostles
             times
             ,
          
           which
           it
           seems
           S.
           Hierome
           was
           utterly
           anacquainted
           with
           ;
           and
           he
           was
           not
           so
           little
           a
           Friend
           to
           the
           Monastick
           state
           ,
           to
           have
           concealed
           it
           ,
           if
           he
           had
           thought
           otherwise
           .
           In
           the
           further
           parts
           of
           
             Syria
             ,
             Aones
          
           brought
           the
           same
           way
           of
           living
           into
           request
           ,
           which
           was
           unknown
           there
           before
           ;
           and
           Iulianus
           at
           Edessa
           ;
           and
           Eutychianus
           upon
           Mount
           Olympus
           ;
           
           and
           
             Eustathius
             Sebastenus
          
           in
           
             Armenia
             ,
             Pontus
          
           ,
           and
           Paphlagonia
           .
           So
           far
           was
           this
           
             Monastick
             life
          
           spread
           
           in
           the
           East
           ,
           while
           the
           same
           Ecclesiastical
           Historians
           tell
           us
           
             it
             was
             not
             known
             in
             Thracia
             ,
          
           
           Illyricum
           ,
           or
           the
           
             parts
             of
          
           Europe
           ;
           
             although
             they
             were
             not
             wholly
             destitute
             of
             men
             that
             did
             affect
             that
             way
             ,
          
           for
           which
           Sozomen
           only
           instances
           in
           Martin
           and
           Hilary
           .
           It
           seems
           by
           S.
           Hierome
           that
           when
           the
           first
           notice
           of
           this
           way
           of
           living
           was
           brought
           to
           Rome
           ,
           
           it
           met
           with
           no
           kind
           acception
           there
           ,
           because
           of
           the
           novelty
           of
           it
           ;
           but
           when
           the
           Bishops
           of
           
             Alexandria
             ,
             Athanasius
          
           and
           Peter
           ,
           fled
           thither
           upon
           their
           banishment
           ,
           they
           recommended
           it
           so
           effectually
           to
           some
           of
           the
           devout
           women
           ;
           that
           first
           Marcella
           ,
           then
           Paula
           ,
           then
           Sophronia
           ,
           then
           Eustochium
           ,
           were
           all
           for
           embra●ing
           this
           kind
           of
           life
           ;
           and
           by
           degrees
           brought
           it
           into
           reputation
           at
           Rome
           ;
           after
           this
           ,
           Ruffinus
           〈◊〉
           S.
           
             Basils
             Rule
          
           for
           the
           direction
           of
           the
           Western
           Christians
           ,
           who
           had
           a
           mind
           to
           embrace
           the
           
             Monastick
             state
          
           ,
           with
           such
           additions
           and
           alterations
           as
           he
           thought
           fit
           ;
           and
           the
           
             Egyptian
             Rules
          
           were
           brought
           (
           if
           not
           by
           Eusebius
           of
           Vercelles
           as
           some
           think
           )
           yet
           it
           was
           certainly
           by
           Cassian
           ,
           and
           Monasteries
           settled
           both
           in
           Italy
           ,
           and
           Gaul
           ,
           and
           Brittain
           ,
           before
           S.
           Benedict
           went
           into
           his
           Cave
           .
        
         
         
           §
           .
           6.
           
           But
           ,
           the
           
             Monastick
             state
          
           had
           lost
           very
           much
           of
           its
           first
           reputation
           in
           the
           Eastern
           parts
           ,
           before
           it
           began
           to
           spread
           considerably
           in
           these
           Western
           .
           That
           which
           first
           brought
           it
           into
           so
           great
           an
           esteem
           ,
           was
           the
           mighty
           opinion
           of
           the
           extraordinary
           sanctity
           of
           the
           beginners
           of
           it
           ,
           the
           severity
           of
           their
           lives
           ,
           the
           strictness
           of
           their
           discipline
           ,
           the
           frequency
           of
           their
           devotions
           ,
           the
           diligence
           of
           their
           labours
           ,
           and
           a
           retirement
           in
           good
           earnest
           from
           the
           world
           .
           But
           this
           hear
           was
           too
           great
           to
           continue
           long
           ;
           S.
           Hi●rom
           in
           his
           time
           complains
           very
           much
           of
           the
           
             declension
             of
             the
             Monks
          
           ;
           
           
             of
             those
             who
             made
             it
             only
             an
             art
             of
             living
             and
             a
             holy
             cheat
             ;
             of
             their
             fasting
             for
             wagers
             ,
             and
             victory
             ;
             and
             their
             living
             without
             order
             and
             discipline
          
           ;
           these
           were
           those
           who
           were
           called
           Sarabaitae
           ,
           and
           by
           S.
           Hierom
           Remoboth
           ;
           and
           although
           they
           are
           commonly
           thought
           to
           be
           only
           a
           few
           
             degenerate
             Monks
          
           ,
           yet
           the
           
             Abbot
             Piammon
          
           in
           Cassian
           hath
           this
           severe
           passage
           ,
           
           
             that
             scarce
             any
             others
             were
             to
             be
             found
             out
             of
          
           Egypt
           ,
           as
           ,
           he
           saith
           ,
           
             he
             found
             by
             experience
             ,
             when
             he
             was
             banished
             with
             his
             Brethren
             in
             the
             time
             of
             the
             Emperour
          
           Valens
           .
           S.
           Basil
           did
           his
           endeavour
           to
           bring
           them
           into
           better
           order
           by
           the
           making
           of
           his
           
           Rule
           ;
           for
           his
           design
           was
           ,
           not
           to
           found
           any
           
             new
             Order
             of
             Monks
          
           ,
           
           but
           to
           bring
           those
           who
           were
           scattered
           up
           and
           down
           without
           rule
           and
           Government
           ,
           under
           some
           kind
           of
           Discipline
           ,
           which
           was
           well
           designed
           by
           him
           ,
           but
           was
           far
           from
           being
           effectual
           for
           the
           end
           he
           aimed
           at
           .
           For
           by
           bringing
           them
           nearer
           to
           Cities
           ,
           they
           soon
           grew
           so
           troublesome
           in
           them
           ,
           that
           the
           Emperour
           Theodosius
           was
           forced
           to
           publish
           an
           Edict
           ,
           
           
             commanding
             all
             that
             had
             taken
             upon
             them
             the
             profession
             of
             Monks
             to
             retire
             from
             the
             Cities
             into
             Desart
             places
             ,
          
           
           
             and
             to
             inhabit
             there
          
           (
           which
           Baronius
           ,
           without
           any
           reason
           in
           the
           world
           ,
           would
           have
           to
           be
           understood
           only
           of
           the
           Manichees
           ,
           and
           Iovinian
           ,
           and
           
             Apostate
             Monks
          
           )
           but
           by
           the
           Favour
           they
           obtained
           in
           the
           Emperours
           Court
           ,
           this
           Edict
           was
           repealed
           within
           two
           years
           after
           ;
           but
           his
           son
           Arcadius
           found
           them
           so
           busie
           ,
           that
           he
           published
           another
           
             Edict
             against
             their
             rescuing
             Persons
             from
             the
             Tribunals
             of
             Iustice
          
           ;
           
           which
           it
           seems
           was
           a
           common
           practice
           with
           them
           :
           and
           S.
           Chrysostom
           mentions
           their
           coming
           down
           in
           Troops
           to
           Antioch
           to
           
             rescue
             those
             who
             were
             seized
             upon
             for
             palling
             down
             the
             Empresses
             statue
             :
          
           
           for
           which
           although
           he
           highly
           applauds
           them
           ,
           yet
           he
           found
           the
           ill
           effect
           of
           their
           busie
           and
           
             factious
             humour
          
           in
           his
           own
           case
           at
           Constantinople
           :
           
           for
           by
           reproving
           them
           
             for
             gadding
             up
             and
             down
             the
             streets
             ,
             as
             unsuitable
             to
             their
             profession
             ,
          
           
           he
           made
           most
           of
           the
           Monks
           his
           implacable
           enemies
           ,
           who
           thereupon
           endeavoured
           to
           bring
           him
           into
           disgrace
           among
           the
           people
           :
           and
           when
           Chrysostom
           fell
           into
           disgrace
           with
           the
           Emperour
           ,
           they
           kept
           possession
           of
           the
           Church
           ,
           and
           would
           not
           suffer
           the
           people
           to
           come
           in
           to
           prayers
           ,
           upon
           which
           they
           were
           so
           enraged
           that
           they
           killed
           all
           the
           Monks
           they
           could
           meet
           with
           .
           
        
         
           For
           now
           the
           first
           heat
           of
           their
           zeal
           was
           over
           ,
           they
           began
           to
           interest
           themselves
           in
           Ecclesiastical
           affairs
           ,
           and
           to
           make
           parties
           ,
           and
           Factions
           in
           the
           Church
           .
           And
           he
           that
           had
           a
           mind
           to
           set
           up
           for
           a
           new
           opinion
           ,
           and
           to
           make
           a
           party
           ,
           went
           a
           great
           way
           in
           his
           business
           ,
           if
           he
           could
           get
           the
           Monks
           of
           his
           side
           :
           upon
           this
           occasion
           they
           were
           first
           brought
           to
           Constantinople
           ,
           by
           the
           interest
           of
           Macedonius
           ,
           who
           with
           the
           help
           of
           Marathonius
           a
           great
           friend
           of
           his
           ,
           erected
           Monasteries
           for
           them
           there
           ,
           and
           by
           the
           assistance
           of
           the
           Monks
           he
           very
           much
           strengthned
           his
           party
           .
           
           The
           Eutychian
           heresie
           as
           well
           as
           the
           Pelagian
           and
           Macedonian
           had
           its
           beginning
           and
           support
           from
           the
           faction
           of
           the
           Monks
           ;
           for
           Eutyches
           himself
           was
           the
           Abbot
           at
           Constantinople
           ,
           and
           with
           him
           joyned
           Barsumas
           a
           famous
           
             Syrian
             Abbot
          
           ,
           who
           was
           
           the
           occasion
           of
           the
           death
           of
           Flavianus
           ,
           as
           
             Diogenes
             Cyzicenus
          
           charges
           him
           in
           the
           Council
           of
           Chalcedon
           ;
           
           and
           upon
           his
           return
           home
           he
           and
           his
           Monks
           of
           Syria
           persecuted
           the
           Bishops
           of
           the
           other
           party
           ,
           having
           a
           
             thousand
             Monks
          
           with
           him
           ,
           and
           
             almost
             ruined
             the
             Syrian
             Churches
             .
             Leo
          
           1.
           charges
           the
           Monks
           of
           Palestin
           (
           upon
           their
           great
           zeal
           ,
           some
           for
           Nestorius
           ,
           and
           others
           for
           
             Eutyches
             )
             that
             they
             caused
             many
             seditions
             in
             Cities
             ,
             and
             great
             disturbances
             in
             Churches
             ,
             and
             had
             been
             the
             murderers
             of
             many
             Bishops
             and
             Priests
             ;
             and
             through
             their
             rage
             and
             cruelty
             had
             quite
             forgot
             their
             Profession
             .
          
           
           These
           were
           the
           men
           that
           had
           renounced
           the
           world
           ,
           and
           had
           mortified
           their
           passions
           ,
           by
           the
           rigours
           and
           severities
           of
           a
           Monastick
           life
           .
           But
           here
           the
           Reader
           must
           take
           notice
           that
           in
           the
           late
           Edition
           of
           Leo
           by
           
             Theophilus
             Raynaudus
          
           the
           Iesuit
           ,
           the
           Title
           of
           this
           Epistle
           is
           ,
           
             ad
             Palaestinos
             Episcopos
          
           ,
           instead
           of
           Monachos
           :
           So
           much
           more
           are
           the
           Iesuits
           concerned
           for
           the
           honour
           of
           Monks
           than
           of
           the
           Bishops
           ;
           and
           care
           not
           what
           reproaches
           are
           cast
           upon
           them
           ,
           so
           the
           other
           escape
           :
           but
           it
           ●alls
           out
           happily
           that
           Baronius
           hath
           fully
           proved
           ,
           that
           all
           those
           disturbances
           were
           made
           by
           the
           Monks
           ;
           
           and
           that
           this
           Epistle
           was
           written
           to
           them
           :
           by
           which
           we
           see
           what
           trust
           is
           to
           be
           given
           to
           their
           correct
           
           Editions
           of
           Fathers
           .
           And
           notwithstanding
           the
           great
           strictness
           and
           discipline
           of
           the
           
             Egyptian
             Monks
          
           we
           do
           not
           find
           them
           ,
           after
           the
           first
           fervour
           was
           spent
           ,
           much
           freer
           from
           faction
           and
           disturbance
           of
           the
           Churches
           peace
           ;
           for
           they
           very
           early
           joyned
           with
           Meletius
           against
           the
           Bishop
           of
           Alexandria
           ,
           
           as
           Epiphanius
           confesseth
           ;
           they
           complotted
           the
           business
           of
           Arsenius
           against
           Athanasius
           ,
           and
           gave
           out
           he
           was
           killed
           by
           Athanasius
           when
           they
           had
           concealed
           him
           ;
           and
           one
           Iohn
           a
           Monk
           was
           employed
           to
           accuse
           Athanasius
           for
           killing
           Arsenius
           who
           lay
           hid
           with
           Prines
           a
           Monk
           of
           Thebais
           .
           In
           the
           time
           of
           
             Theophilus
             Bishop
          
           of
           Alexandria
           ,
           the
           illiterate
           Monks
           of
           Egypt
           were
           such
           zealous
           Anthropomorphites
           ,
           
           that
           upon
           Theophilus
           his
           opposing
           their
           opinion
           in
           his
           
             Paschal
             Epistle
          
           ,
           they
           forsook
           their
           Monasteries
           ,
           and
           came
           in
           Troops
           to
           
             Alexandria
             with
             a
             resolution
             to
             destroy
             him
          
           ;
           but
           Theophilus
           knowing
           their
           simplicity
           ,
           avoided
           their
           fury
           by
           a
           subtle
           answer
           ,
           telling
           them
           
             he
             beheld
             their
             face
             as
             the
             face
             of
             God
             :
          
           with
           which
           they
           were
           very
           well
           satisfied
           ,
           only
           desiring
           him
           to
           condemn
           Origens
           Books
           :
           which
           he
           told
           them
           he
           was
           ready
           to
           do
           .
           Upon
           this
           occasion
           a
           mighty
           quarrel
           happened
           among
           the
           Monks
           themselves
           ,
           the
           more
           learned
           among
           them
           opposed
           the
           Anthropomorphites
           ,
           but
           
           the
           more
           ignorant
           and
           zealous
           were
           furious
           defenders
           of
           their
           doctrine
           ,
           and
           charged
           all
           that
           opposed
           them
           with
           being
           
             Origenists
             ;
             Theophilus
          
           finding
           out
           this
           ,
           and
           having
           a
           particular
           pique
           at
           four
           learned
           
             Monks
             ,
             Dioscorus
             ,
             Ammonius
             ,
             Eusebius
          
           and
           Euthymius
           ,
           who
           were
           called
           the
           
             Long
             Brothers
          
           ,
           he
           sends
           letters
           to
           the
           Monks
           ,
           to
           bid
           them
           have
           a
           care
           of
           them
           ,
           for
           they
           believed
           God
           to
           be
           incorporeal
           ,
           and
           therein
           were
           
             Origenists
             ;
             for
             they
             did
             not
             believe
             that
             God
             had
             either
             eyes
             ,
             or
             ears
             ,
             or
             hands
             or
             feet
             :
          
           notwithstanding
           this
           ,
           a
           very
           few
           ,
           who
           had
           more
           learning
           ,
           discerning
           the
           malice
           and
           craft
           of
           this
           suggestion
           adhered
           still
           to
           them
           ;
           but
           the
           far
           greater
           number
           who
           were
           very
           simple
           and
           furious
           ,
           most
           vehemently
           opposed
           them
           ,
           by
           which
           means
           an
           irreconcileable
           war
           brake
           forth
           among
           them
           ;
           and
           things
           ,
           by
           Theophilus
           his
           means
           ,
           were
           inflamed
           to
           that
           height
           ,
           that
           Dioscorus
           and
           his
           Brethren
           had
           much
           ado
           to
           escape
           with
           their
           lives
           ,
           and
           fled
           to
           Constantinople
           ,
           where
           being
           receceived
           by
           S.
           Chrysostom
           ,
           this
           widened
           the
           breach
           between
           Theophilus
           and
           him
           ,
           and
           proved
           one
           occasion
           of
           his
           following
           troubles
           .
        
         
           The
           Monks
           of
           Egypt
           having
           been
           thus
           heated
           ,
           it
           was
           a
           hard
           matter
           to
           keep
           them
           quiet
           afterwards
           ,
           for
           in
           the
           time
           of
           Cyril
           
           of
           Alexandria
           ,
           
           who
           was
           Theophilus
           his
           Sisters
           Son
           ,
           and
           immediate
           Successor
           ,
           the
           Monks
           of
           Nitria
           ,
           hearing
           of
           the
           difference
           between
           Cyril
           and
           Orestes
           the
           Governour
           ,
           came
           to
           Alexandria
           ,
           500.
           in
           a
           body
           ,
           with
           a
           resolution
           
             to
             kill
             the
             Governour
          
           ,
           and
           one
           of
           them
           called
           Ammonius
           ,
           wounded
           him
           in
           the
           head
           with
           a
           stone
           ,
           so
           that
           he
           hardly
           escaped
           with
           his
           life
           .
           
           After
           this
           ,
           
             Timotheus
             Aelurus
          
           ,
           who
           had
           been
           one
           of
           the
           
             Egyptian
             Monks
          
           ,
           was
           the
           occasion
           of
           the
           death
           of
           
             Proterius
             Bishop
          
           of
           Alexandria
           ,
           
           and
           caused
           himself
           to
           be
           chosen
           in
           his
           place
           .
           
           
             Theodorus
             Lector
          
           saith
           ,
           
             that
             he
             disguised
             himself
             in
             the
             night
             and
             went
             about
             the
             several
             Cells
             of
             the
             Monks
             ,
             and
             called
             every
             one
             by
             his
             name
             ,
             and
             when
             they
             asked
             who
             called
             them
             ,
             he
             told
             them
             he
             was
             an
             Angel
             sent
             to
             them
             to
             tell
             them
             they
             ought
             not
             to
             communicate
             with
          
           Proterius
           ,
           
             but
             they
             should
             choose
          
           Timotheus
           
             for
             their
             Bishop
          
           .
           By
           which
           story
           we
           have
           a
           true
           account
           some
           of
           the
           
             Monkish
             Revelations
          
           :
           and
           some
           Historians
           report
           another
           as
           good
           as
           this
           at
           Rome
           ,
           
           viz.
           of
           Boniface
           suborning
           one
           to
           speak
           under
           the
           appearance
           of
           an
           Angel
           to
           that
           Monkish
           Pope
           
             Celestin
             5.
             that
             he
             ought
             to
             leave
             the
             Papacy
             ,
             and
             retire
             again
             to
             the
             Wilderness
          
           ;
           which
           succeeded
           so
           well
           with
           the
           credulous
           Pope
           ,
           that
           he
           soon
           
           made
           way
           for
           Boniface
           to
           succeed
           him
           ;
           who
           afterwards
           secured
           him
           from
           giving
           any
           further
           disturbance
           to
           his
           Popedom
           .
        
         
           §
           .
           7.
           
           By
           this
           we
           may
           see
           what
           mighty
           advantage
           the
           
             Christian
             Church
          
           received
           in
           the
           Infancy
           of
           the
           
             Monastick
             state
          
           ,
           in
           those
           very
           places
           where
           it
           began
           ,
           by
           the
           greatest
           pretence
           of
           piety
           and
           retirement
           from
           the
           world
           in
           those
           that
           embraced
           it
           .
           I
           do
           not
           wonder
           so
           many
           great
           men
           of
           the
           Church
           should
           magnifie
           it
           so
           highly
           ,
           before
           they
           had
           seen
           the
           tryal
           and
           experience
           of
           it
           ;
           for
           extraordinary
           things
           in
           the
           way
           of
           piety
           and
           abstraction
           of
           the
           world
           ,
           are
           very
           apt
           to
           move
           men
           of
           devout
           minds
           at
           the
           first
           appearance
           ;
           but
           the
           best
           judgement
           of
           things
           is
           to
           be
           made
           by
           their
           continuance
           .
           And
           therefore
           it
           is
           observable
           that
           although
           the
           Apostles
           began
           at
           first
           with
           
             a
             community
             of
             goods
          
           ,
           while
           the
           Christians
           were
           few
           ;
           yet
           this
           did
           not
           last
           among
           them
           ;
           nor
           was
           it
           required
           in
           the
           Churches
           planted
           by
           them
           ;
           because
           it
           could
           not
           be
           convenient
           for
           all
           ;
           and
           for
           some
           to
           do
           it
           and
           others
           not
           ,
           would
           be
           apt
           to
           beget
           breaches
           and
           mutual
           suspicions
           among
           them
           .
           And
           I
           do
           not
           find
           but
           that
           the
           Church
           of
           Corinth
           ,
           
           where
           every
           one
           was
           to
           lay
           aside
           of
           his
           own
           for
           relief
           of
           the
           Church
           of
           Hierusalem
           ,
           
           was
           in
           that
           respect
           as
           pleasing
           to
           Christ
           ,
           as
           that
           state
           of
           the
           Church
           of
           Hierusalem
           ,
           wherein
           they
           had
           all
           things
           in
           common
           .
           And
           in
           matters
           of
           this
           nature
           ,
           where
           the
           first
           appearance
           is
           very
           fair
           and
           plausible
           ,
           (
           as
           it
           was
           in
           the
           pretended
           devotion
           and
           retirement
           from
           the
           world
           in
           the
           
             Egyptian
             Monks
          
           )
           we
           are
           not
           so
           much
           to
           regard
           the
           judgement
           of
           those
           persons
           concerning
           it
           ,
           who
           lived
           in
           the
           first
           heat
           and
           beginnings
           of
           it
           ,
           which
           was
           the
           case
           of
           S.
           Athanasius
           ,
           S.
           Hierome
           ,
           S.
           Basil
           ,
           and
           others
           ;
           as
           of
           those
           who
           lived
           to
           see
           the
           effects
           of
           it
           ,
           after
           it
           came
           into
           a
           settlement
           .
           For
           they
           found
           after
           the
           first
           running
           so
           much
           of
           the
           lees
           still
           remaining
           ,
           as
           put
           them
           into
           frequent
           and
           vehement
           fermentations
           ,
           which
           plainly
           discovered
           notwithstanding
           all
           the
           pretences
           they
           made
           ,
           they
           were
           ●ar
           from
           being
           clearly
           drawn
           off
           from
           the
           World.
           
        
         
           Synesius
           was
           a
           man
           of
           excellent
           learning
           ,
           and
           great
           judgement
           ,
           an●
           Bishop
           of
           Ptolemais
           in
           Egypt
           (
           who
           lived
           between
           the
           Monks
           of
           Scetis
           and
           Nitria
           ,
           and
           those
           of
           Thebais
           and
           Tabennesus
           ,
           and
           in
           a
           time
           when
           they
           flourished
           most
           as
           to
           number
           
           and
           zeal
           )
           in
           his
           Dion
           he
           gives
           an
           account
           of
           their
           way
           of
           living
           ,
           of
           
             their
             hymns
             and
             prayers
          
           ,
           and
           
             separate
             Cells
          
           ,
           and
           abstinence
           ,
           and
           
             force
             they
             offer
             to
             nature
          
           ,
           and
           the
           
             very
             kinds
             of
             their
             works
          
           ,
           which
           cannot
           be
           understood
           
           of
           any
           other
           than
           the
           
             Egyptian
             Monks
          
           ;
           
           and
           so
           Petavius
           and
           Holstenius
           confess
           .
           And
           after
           he
           hath
           thus
           described
           them
           ,
           he
           gives
           this
           character
           of
           their
           way
           ,
           
             that
             it
             was
             barbarous
             and
             contrary
             to
             human
             nature
          
           ;
           for
           ,
           saith
           he
           ,
           
             we
             are
             not
             pure
             and
             unmixed
             minds
             ,
             but
             joyned
             together
             with
             bodies
             ,
             so
             that
             we
             cannot
             be
             wholly
             imployed
             in
             contemplation
             of
             divine
             things
             ,
             but
             our
             minds
             must
             divert
             themselves
             to
             other
             matters
             ;
             and
             this
             ,
          
           saith
           he
           ,
           
             they
             confess
             themselves
             ,
             by
             the
             great
             necessity
             of
             working
             which
             they
             lay
             upon
             all
             :
             I
             could
             wish
             that
             we
             were
             so
             framed
             that
             we
             could
             live
             wholly
             in
             contemplation
             ;
             but
             since
             that
             is
             impossible
             ,
             I
             wish
             then
             ,
          
           saith
           he
           ,
           
             sometimes
             to
             be
             taken
             up
             with
             the
             best
             things
             ,
             and
             at
             other
             times
             to
             partake
             something
             of
             the
             delight
             and
             pleasure
             of
             life
             .
             For
             I
             know
             my self
             to
             be
             a
             man
             ;
             and
             not
             a
             God
             to
             be
             wholly
             above
             these
             pleasures
             ,
             nor
             a
             beast
             to
             be
             under
             the
             power
             of
             them
             ;
             and
             therefore
             that
             state
             of
             life
             which
             is
             between
             these
             ,
             〈◊〉
             most
             agreeable
             to
             human
             nature
             .
          
           And
           then
           falls
           upon
           them
           ,
           
             for
             preferring
             manual
             labour
             ,
             before
             the
             exercise
             and
             improvement
             of
             the
             mind
             in
             knowledge
             and
             useful
             Learning
             :
             which
             is
             both
             an
             imployment
             and
             pleasure
             to
             the
             mind
             .
             But
             in
             their
             adamantin
             way
             ,
          
           as
           he
           calls
           it
           ,
           
             there
             is
             no
             order
             ,
             no
             gradual
             improvement
             ,
             but
             all
             depends
             
             upon
             motions
             and
             impulses
             ,
             and
             strange
             heats
             and
             transports
             ,
             whereby
             they
             hope
             for
             the
             end
             without
             the
             means
             ,
             and
             aim
             at
             things
             above
             reason
             without
             the
             exercise
             of
             it
             .
             How
             do
             these
             things
             agree
             ,
             to
             be
             now
             above
             the
             Heavens
             ,
             and
             presently
             to
             be
             twisting
             Reeds
             and
             making
             Baskets
             ?
             But
             mans
             excellency
             lyes
             in
             his
             Reason
             ,
             which
             they
             take
             the
             least
             care
             about
             :
             and
             those
             will
             attain
             mans
             end
             the
             soonest
             that
             act
             most
             agreeably
             to
             his
             nature
             .
          
           He
           doth
           not
           deny
           that
           there
           have
           been
           
             some
             extraordinary
             minds
             ,
             which
             without
             arts
             or
             improvements
             can
             do
             as
             much
             as
             others
             with
             them
             ;
             but
             these
             are
             as
             rare
             as
             the
          
           Phoenix
           in
           Egypt
           ;
           
             but
             the
             common
             sort
             of
             mankind
             are
             uncapable
             of
             this
             ;
             and
             all
             their
             labour
             and
             pains
             is
             to
             no
             purpose
             that
             think
             to
             attain
             to
             the
             perfection
             of
             the
             mind
             by
             any
             other
             way
             than
             by
             improvement
             of
             the
             mind
             it self
             .
             And
             it
             is
             not
             safe
             or
             lawful
             for
             us
             to
             think
             ,
             that
             God
             should
             dwell
             in
             any
             other
             part
             of
             us
             ,
             than
             in
             our
             mind
             ,
             which
             is
             his
             proper
             Seat.
             They
             mightily
             cry
             up
             temperance
             and
             continence
             ,
             and
             admire
             themselves
             for
             those
             things
             which
             in
             themselves
             are
             the
             least
             ;
             any
             further
             than
             they
             serve
             to
             higher
             ends
             .
          
           And
           afterwards
           he
           takes
           notice
           of
           
             their
             confident
             pretences
             to
             the
             knowledge
             of
             divine
             things
             ;
             they
             ,
          
           saith
           
           he
           ,
           
             are
             Divines
          
           ,
           like
           Cadmus
           his
           
             souldiers
             ,
             sprung
             out
             of
             the
             earth
          
           ;
           and
           in
           good
           earnest
           ,
           condemns
           them
           at
           last
           not
           only
           for
           
             their
             barbarous
             way
             of
             living
          
           ,
           but
           for
           a
           strange
           mixture
           of
           Pride
           and
           
             Ignorance
             ;
             having
             very
             absurd
             opinions
             ,
             and
             yet
             very
             arrogantly
             assuming
             to
             themselves
             a
             greater
             measure
             of
             divine
             knowledge
             than
             others
             had
             ;
             for
             they
             had
             a
             particular
             way
             of
             improving
             their
             minds
             by
             ignorance
          
           ;
           which
           was
           a
           sort
           of
           
             Mystical
             Divinity
          
           among
           them
           too
           .
           
           By
           this
           ,
           and
           his
           Epistle
           to
           Hyp●tia
           (
           wherein
           he
           describes
           them
           again
           by
           those
           peculiar
           vertues
           of
           their
           ignorance
           and
           confidence
           )
           we
           may
           see
           ,
           what
           opinion
           this
           great
           man
           had
           of
           the
           
             Monastick
             way
          
           ,
           when
           it
           was
           in
           its
           greatest
           height
           ,
           and
           it
           was
           not
           a
           meer
           matter
           of
           hypocrisie
           ,
           as
           it
           hath
           been
           for
           the
           greatest
           part
           in
           the
           
             Western
             Church
          
           ;
           but
           men
           did
           truly
           and
           honestly
           live
           in
           poverty
           ,
           and
           real
           abstinence
           ,
           and
           continual
           labour
           ,
           with
           Psalms
           and
           prayers
           ,
           hoping
           by
           those
           means
           to
           come
           to
           the
           greatest
           perfection
           of
           our
           Souls
           ;
           but
           he
           saw
           through
           all
           this
           ,
           and
           found
           that
           when
           they
           labour'd
           only
           ,
           or
           chiefly
           ,
           to
           keep
           down
           the
           inclinations
           of
           the
           body
           ,
           
             spiritual
             pride
          
           and
           self-opinion
           were
           like
           to
           get
           the
           better
           of
           their
           Souls
           .
           And
           S.
           Hierome
           who
           had
           some
           experience
           
           of
           this
           way
           ,
           
           describes
           the
           temptation
           of
           
             spiritual
             Pride
          
           ,
           as
           the
           most
           common
           and
           dangerous
           snare
           ,
           which
           the
           most
           severe
           and
           mortified
           men
           were
           apt
           to
           fall
           into
           ;
           nay
           ,
           he
           saith
           ,
           
           that
           
             Antony
             himself
             fell
             into
             this
             ,
             by
             reflecting
             on
             the
             perfection
             of
             his
             life
             ,
             and
             that
             he
             was
             cured
             by
             an
             Angel
             ,
             which
             revealed
             to
             him
             the
             greater
             perfection
             of
          
           Paul
           the
           Eremite
           .
           One
           would
           wonder
           to
           meet
           with
           so
           many
           combats
           with
           Devils
           as
           we
           find
           in
           the
           History
           of
           the
           old
           Monks
           ;
           either
           it
           was
           as
           S.
           Hierome
           intimates
           concerning
           some
           ,
           
           
             that
             they
             feigned
             them
             for
             greater
             reputation
             among
             the
             people
             ,
          
           or
           that
           state
           could
           not
           be
           so
           much
           per●●cter
           than
           others
           ,
           wherein
           the
           Devils
           were
           allowed
           to
           converse
           so
           much
           more
           freely
           with
           men
           than
           in
           other
           places
           .
           
           And
           if
           any
           one
           will
           read
           but
           S.
           Ieroms
           description
           of
           his
           own
           temptations
           in
           the
           Desarts
           ,
           or
           his
           life
           of
           Hilarion
           ,
           he
           will
           easily
           find
           ,
           it
           is
           not
           running
           away
           from
           the
           world
           will
           make
           men
           more
           perfect
           ,
           unless
           they
           could
           leave
           their
           passions
           behind
           them
           ;
           and
           that
           a
           constant
           care
           of
           our
           mind
           ,
           and
           actions
           in
           the
           midst
           of
           our
           imployments
           ,
           is
           not
           only
           more
           pleasing
           to
           God
           ,
           but
           a
           more
           likely
           way
           to
           subdue
           all
           disorderly
           passions
           ,
           than
           the
           severest
           life
           of
           a
           Monk
           or
           an
           Eremite
           .
           We
           have
           no
           reason
           then
           to
           believe
           ,
           that
           either
           the
           
             Monastick
             state
          
           
           at
           first
           ,
           or
           the
           
             Benedictin
             Rule
          
           did
           come
           from
           any
           divine
           inspiration
           ;
           but
           as
           this
           was
           borrowed
           from
           the
           former
           Rules
           ,
           so
           the
           former
           was
           taken
           up
           out
           of
           an
           unreasonable
           opinion
           that
           God
           is
           better
           pleased
           by
           our
           running
           from
           the
           World
           than
           by
           serving
           him
           in
           it
           .
        
         
           §
           .
           8.
           2.
           
           That
           the
           
             Benedictin
             Rule
          
           hath
           manifest
           signs
           of
           human
           Weakness
           in
           it
           ,
           and
           therefore
           cannot
           be
           supposed
           to
           come
           from
           divine
           inspiration
           .
           Of
           which
           the
           first
           is
           ,
           
             misapplication
             of
             Scripture
          
           .
           To
           this
           purpose
           the
           Person
           of
           Honour
           mentions
           
             the
             bringing
             of
             that
             place
          
           ,
           
           We
           have
           not
           received
           the
           spirit
           of
           Bondage
           again
           to
           fear
           ;
           but
           the
           spirit
           of
           Adoption
           whereby
           we
           cry
           Abba
           Father
           ,
           
             to
             prove
             that
             the
             Abbot
             doth
             supply
             the
             Room
             of
             Christ
             in
             the
             Monastery
             ,
             Christ
             himself
             being
             the
             supream
             Abbot
             .
          
           To
           which
           Mr.
           Cr.
           
           answers
           ,
           by
           
             expressing
             his
             wonder
             how
             he
             could
             find
             the
             least
             defect
             ,
             incongruity
             ,
             or
             want
             of
             prudence
             in
             that
             passage
             :
          
           and
           he
           spends
           very
           needless
           pains
           to
           prove
           ,
           
             that
             Abbots
             being
             lawful
             Superiours
             for
             the
             direction
             of
             Souls
             ,
             the
             most
             proper
             title
             that
             can
             be
             given
             them
             is
             that
             of
             Father
             ,
          
           and
           that
           Abba
           
             signifies
             Father
          
           .
           Very
           well
           !
           but
           what
           is
           this
           to
           the
           producing
           that
           place
           for
           it
           ?
           methinks
           
             Our
             
             Father
             which
             art
             in
             Heaven
          
           had
           been
           altogether
           as
           proper
           ;
           for
           that
           would
           have
           shewed
           the
           title
           of
           the
           Abbot
           as
           well
           ;
           and
           withall
           that
           the
           Abbot
           was
           
             Gods
             Vicar
          
           upon
           earth
           ;
           God
           himself
           being
           their
           Abbot
           in
           Heaven
           .
           And
           if
           S.
           Benedict
           had
           thought
           upon
           this
           place
           ,
           all
           that
           Mr.
           Cr.
           saith
           ,
           would
           have
           held
           as
           well
           to
           prove
           there
           was
           not
           the
           
             least
             incongruity
          
           in
           producing
           it
           ;
           and
           
             it
             would
             have
             afforded
             altogether
             as
             useful
             an
             admonition
             to
             the
             Abbots
             to
             govern
             as
             Fathers
             ,
             and
             not
             to
             Tyrannize
             as
             Lords
             .
          
           But
           there
           is
           yet
           farther
           incongruity
           in
           it
           ,
           for
           as
           the
           Person
           of
           Honour
           observes
           ,
           S.
           Benedict
           brings
           this
           in
           ,
           
             to
             prove
             that
             the
             Abbot
             supplies
             the
             Room
             of
             Christ
             in
             the
             Monastery
             (
             Christienim
             agere
             vices
             in
             Monasterio
             creditur
             ,
             quando
             ipsius
             vocatur
             praenomine
             )
          
           whereas
           there
           is
           no
           such
           thing
           in
           the
           Text
           ,
           Christ
           is
           not
           called
           there
           by
           the
           name
           Abba
           ,
           but
           
             God
             the
             Father
          
           ,
           for
           after
           they
           are
           said
           ,
           
             by
             the
             spirit
             of
             Adoption
             to
             cry
             Abba
             Father
          
           ;
           it
           is
           said
           ,
           
           
             And
             if
             Children
             ,
             then
             heirs
             ;
             heirs
             of
             God
             ,
             and
             joynt-heirs
             with
             Christ.
          
           So
           that
           Christ
           here
           is
           not
           represented
           under
           the
           notion
           of
           Abba
           ,
           but
           rather
           as
           a
           Son
           and
           heir
           to
           him
           that
           is
           called
           Abba
           :
           therefore
           he
           that
           sustains
           the
           Person
           of
           Christ
           ,
           can
           only
           be
           the
           eldest
           
             Son
             ,
             i.
             e.
          
           the
           Prior
           and
           not
           the
           
           Abbot
           ;
           so
           that
           it
           is
           impossible
           to
           clear
           S.
           Bennet
           from
           an
           impertinent
           allegation
           of
           this
           place
           of
           Scripture
           .
           But
           this
           is
           far
           from
           being
           the
           only
           place
           so
           impertinently
           produced
           by
           him
           ;
           for
           in
           the
           preface
           of
           his
           Rule
           we
           have
           a
           whole
           Cluster
           of
           them
           ,
           wherein
           he
           puts
           together
           many
           places
           of
           Scripture
           expressing
           the
           earnestness
           and
           sincerity
           of
           
             Gods
             calling
             men
             to
             repentance
          
           and
           
             sincere
             obedience
             ,
             to
             the
             Monastick
             life
             and
             observing
             the
             Rules
             of
             it
             .
          
           As
           though
           it
           were
           impossible
           for
           men
           to
           repent
           and
           to
           do
           Gods
           will
           ,
           unless
           they
           did
           presently
           renounce
           their
           
             estates
             ▪
          
           and
           submit
           to
           the
           Monastick
           Rules
           .
           This
           ,
           if
           he
           speaks
           to
           the
           purpose
           ,
           he
           must
           account
           ,
           
             awakening
             out
             of
             sleep
             :
             not
             hardening
             our
             hearts
             at
             Gods
             call
             ;
             hearing
             what
             the
             spirit
             saith
             unto
             the
             Churches
             ;
             running
             while
             we
             have
             light
             ;
             entering
             into
             Gods
             Tabernacle
          
           ;
           and
           what
           not
           ?
           As
           though
           all
           Religion
           were
           confined
           within
           the
           walls
           of
           Monasteries
           ;
           and
           the
           
             strait
             gate
          
           were
           no
           other
           ,
           than
           that
           which
           gives
           men
           admission
           into
           them
           .
           This
           indeed
           was
           the
           great
           and
           fundamental
           cheat
           of
           the
           
             Monastick
             Orders
          
           in
           the
           Roman
           Church
           ;
           they
           would
           be
           called
           the
           
             Religious
             Orders
          
           ,
           and
           would
           have
           men
           believe
           ,
           that
           all
           piety
           and
           devotion
           was
           kept
           warm
           only
           under
           a
           
             Monks
             Cowle
          
           ;
           and
           that
           ,
           if
           
           there
           were
           any
           such
           thing
           
             in
             the
             world
          
           (
           as
           they
           called
           all
           out
           of
           their
           own
           precincts
           )
           it
           grew
           very
           cold
           ,
           by
           taking
           too
           much
           aire
           abroad
           .
           But
           although
           they
           durst
           not
           openly
           defend
           this
           ,
           for
           fear
           of
           giving
           too
           great
           offence
           both
           to
           Clergy
           and
           Laity
           ;
           yet
           their
           insinuations
           tended
           this
           way
           ;
           for
           they
           only
           were
           the
           Religious
           ,
           and
           the
           rest
           were
           but
           the
           World.
           Which
           was
           a
           horrible
           abuse
           of
           mankind
           ,
           as
           well
           as
           of
           the
           Christian
           Religion
           ;
           which
           doth
           never
           suppose
           men
           to
           be
           a
           jot
           nearer
           to
           Heaven
           for
           their
           
             nastiness
             ,
             and
             lying
             in
             their
             cloaths
             ,
          
           for
           
             abstaining
             certain
             days
             from
             flesh
             ,
             for
             eating
             and
             drinking
             upon
             a
             common
             stock
             ,
          
           for
           
             having
             their
             garments
             of
             such
             a
             shape
             and
             colour
             ,
          
           or
           whatever
           other
           observances
           were
           peculiar
           to
           the
           
             Monastick
             state
          
           .
           The
           Christian
           Religion
           requires
           sincere
           humility
           ,
           and
           not
           a
           Monkish
           affectation
           of
           it
           ;
           inward
           purity
           ,
           and
           a
           chastity
           within
           the
           bounds
           which
           God
           hath
           set
           us
           ,
           and
           not
           binding
           our selves
           by
           perpetual
           vows
           to
           abstain
           from
           what
           he
           hath
           allowed
           us
           ;
           heavenly
           mindedness
           ,
           and
           a
           mighty
           regard
           to
           the
           rewards
           of
           another
           life
           ,
           and
           not
           a
           needless
           renouncing
           what
           the
           bounty
           of
           Heaven
           ,
           and
           the
           care
           of
           our
           Ancestors
           have
           provided
           for
           us
           ,
           as
           to
           the
           conveniences
           of
           this
           life
           :
           The
           Obedience
           necessary
           to
           salvation
           is
           that
           to
           the
           
           commands
           of
           Christ
           ,
           and
           not
           of
           an
           Abbot
           .
           But
           this
           they
           would
           fain
           make
           people
           believe
           ,
           that
           doing
           only
           what
           their
           Superiours
           command
           them
           ,
           is
           the
           self-denyal
           and
           
             renouncing
             their
             own
             wills
          
           ,
           which
           the
           Gospel
           makes
           so
           necessary
           to
           salvation
           ;
           which
           is
           a
           notorious
           misapplication
           of
           our
           Saviours
           commands
           ;
           but
           these
           things
           are
           common
           to
           other
           
             Monastick
             Rules
          
           ;
           
           S.
           Benedict
           hath
           other
           faults
           of
           this
           kind
           peculiar
           to
           his
           own
           Rule
           :
           as
           when
           he
           brings
           these
           places
           for
           the
           Monks
           confessing
           their
           sins
           to
           the
           
             Abbot
             ,
             Revela
             Domino
             viam
             tuam
             ,
             &
             spera
             in
             illo
             :
          
           It
           is
           great
           pitty
           the
           word
           Abba
           was
           not
           there
           for
           Dominus
           ;
           for
           then
           it
           had
           been
           a
           plain
           case
           :
           but
           as
           it
           stands
           ,
           it
           is
           somewhat
           hard
           to
           conceive
           how
           the
           Abbot
           comes
           to
           be
           concerned
           in
           
             our
             making
             known
          
           (
           if
           that
           were
           the
           meaning
           )
           
             of
             our
             ways
             to
             the
             Lord
          
           ;
           and
           to
           as
           little
           purpose
           are
           the
           other
           places
           that
           follow
           ,
           
             confitemini
             Domino
          
           ,
           and
           several
           others
           that
           speak
           of
           
             confessing
             our
             sins
             to
             God
          
           ,
           but
           not
           one
           word
           of
           the
           Abbot
           ,
           no
           nor
           of
           Priest
           in
           them
           :
           yet
           this
           is
           not
           all
           ,
           for
           in
           the
           same
           chapter
           he
           brings
           something
           for
           Scripture
           ,
           which
           was
           never
           there
           ,
           as
           when
           he
           makes
           the
           Publican
           to
           say
           
             Domine
             ,
             non
             sum
             dignus
             ego
             peccator
             levare
             oculos
             meos
             ad
             coelum
          
           ;
           
           which
           makes
           Menardus
           cry
           out
           
           
             miror
             sanè
             ,
             quia
             nunquam
             in
             toto
             Evangelio
             repereris
             haec
             verba
             dicta
             à
             publicano
             :
          
           he
           justly
           wond
           ▪
           ed
           at
           this
           quotation
           ,
           there
           being
           no
           such
           words
           to
           be
           found
           in
           the
           whole
           Gospel
           as
           spoken
           by
           the
           Publican
           ;
           but
           the
           fairest
           excuse
           he
           hath
           to
           bring
           him
           off
           ,
           is
           by
           saying
           
             that
             he
             qu●ted
             the
             words
             without
             Book
             ,
             by
             the
             help
             of
             his
             memory
          
           ;
           which
           if
           it
           be
           allowed
           will
           be
           certainly
           an
           argument
           to
           them
           ,
           that
           he
           was
           not
           infallibly
           assisted
           by
           the
           
             H●ly
             Ghost
          
           .
           But
           besides
           these
           ,
           we
           have
           other
           arguments
           sufficient
           of
           
             humane
             weakness
          
           in
           this
           Rule
           ,
           if
           I
           should
           undertake
           to
           rifle
           and
           examine
           the
           several
           constitutions
           of
           this
           Rule
           ,
           
           particularly
           that
           ,
           
             when
             the
             Abbot
             requires
             impossibilities
          
           ,
           not
           meerly
           moral
           as
           they
           would
           now
           soften
           it
           ,
           but
           things
           
             utterly
             impossible
          
           ,
           or
           
             unlawful
             to
             be
             done
          
           ;
           
           as
           when
           the
           Senior
           in
           Cassian
           required
           Iohn
           the
           
             Egyptian
             Monk
             to
             remove
             a
             stone
             ,
             which
             multitudes
             of
             men
             could
             not
             stir
             ,
          
           and
           another
           commanded
           Mucius
           to
           take
           his
           
             Son
             and
             throw
             him
             into
             the
             river
          
           ;
           which
           they
           thought
           themselves
           obliged
           by
           vertue
           of
           
             Monastick
             obedience
          
           to
           perform
           ;
           and
           in
           the
           case
           of
           such
           impossibilities
           S.
           Bennet
           bids
           them
           ,
           
             if
             the
             Abbot
             persist
             in
             them
             ,
             to
             trust
             to
             Gods
             help
             and
             obey
             .
          
           
           But
           the
           reason
           given
           for
           this
           ,
           is
           ,
           
             that
             they
             must
             look
             on
             the
             commands
             of
             their
             Superiours
             ,
             as
             if
             they
             
             were
             the
             commands
             of
             God
             himself
             :
          
           which
           is
           a
           most
           senseless
           and
           unreasonable
           thing
           :
           but
           it
           seems
           by
           this
           ,
           they
           give
           the
           Abbot
           the
           Title
           belonging
           to
           God
           ,
           not
           meerly
           for
           
             name
             sake
          
           :
           but
           in
           case
           a
           man
           were
           required
           as
           Mucius
           was
           ,
           
             to
             destroy
             his
             own
             Child
          
           ,
           they
           must
           say
           ,
           they
           are
           bound
           as
           much
           to
           obey
           as
           Abraham
           was
           ,
           upon
           Gods
           command
           to
           sacrifice
           his
           Son.
           Nay
           we
           read
           in
           
             Cassian
             ,
             that
             God
             revealed
             to
             the
             Abbot
             that
          
           
           Mucius
           
             had
             perform●d
             the
             obedience
             of
          
           Abraham
           ;
           and
           so
           they
           say
           of
           another
           ,
           
           
             who
             threw
             his
             Child
             into
             a
             fiery
             furnace
             upon
             the
             Abbots
             command
             in
             imitation
             of
          
           Abraham
           .
           But
           to
           justifie
           this
           
             blind
             obedience
          
           ,
           to
           the
           commands
           of
           Superiours
           S.
           Benedict
           brings
           other
           very
           impertinent
           places
           of
           Scripture
           ;
           such
           as
           
             obauditu
             auris
             ,
             obedivit
             mihi
             ;
             ●on
             veni
             facere
             voluntatem
             meam
             ,
             sed
             ejus
             qui
             misit
             me
             ,
          
           &c.
           
           But
           I
           am
           sick
           of
           such
           idle
           and
           impertinent
           stuff
           ,
           which
           yet
           must
           be
           cryed
           up
           ,
           as
           the
           effects
           of
           
             divine
             inspiration
          
           .
           And
           although
           Mr.
           Cressy
           and
           his
           Brethren
           ,
           may
           admire
           and
           cry
           up
           the
           perfection
           of
           their
           Rule
           ,
           it
           is
           plain
           by
           the
           conclusion
           ,
           their
           Founder
           himself
           had
           no
           such
           opinion
           of
           it
           ,
           for
           he
           calls
           it
           
             minimam
             inchoationis
             Regulam
             ;
             a
             Rule
             for
             meer
             beginners
          
           ;
           and
           Menardus
           confesseth
           ,
           
           there
           are
           much
           more
           
             perfect
             rules
          
           to
           be
           found
           in
           
             Palladius
             ,
             Cassian
             ,
             
             Serverus
             Sulpicius
             ,
          
           S.
           Pachomius
           and
           others
           :
           but
           S.
           Benedict
           thought
           these
           high
           enough
           for
           the
           
             lazy
             Monks
          
           of
           his
           time
           ,
           as
           he
           expresses
           it
           :
           so
           that
           it
           is
           plain
           ,
           he
           followed
           no
           inspiration
           in
           the
           dictating
           of
           his
           Rule
           ,
           but
           the
           old
           Rule
           of
           humane
           prudence
           ,
           when
           he
           gave
           them
           ,
           not
           
             the
             best
             Rules
             he
             could
             give
             them
             ,
             but
             the
             best
             which
             they
             could
             bear
             .
          
           Which
           ,
           I
           suppose
           ,
           was
           S.
           Gregories
           meaning
           when
           he
           commended
           it
           ,
           not
           for
           the
           perf●ction
           ,
           or
           Divinity
           ,
           but
           
             the
             discretion
          
           of
           it
           .
           Yet
           as
           gentle
           ,
           and
           easie
           ,
           and
           discreet
           as
           this
           Rule
           was
           ,
           it
           was
           hardly
           ever
           observed
           in
           the
           
             Benedictin
             Order
          
           ,
           according
           to
           the
           Letter
           of
           it
           ;
           but
           they
           have
           found
           so
           many
           evasions
           ,
           and
           distinctions
           ,
           and
           dispensations
           ,
           that
           we
           are
           not
           to
           judge
           of
           this
           ,
           or
           any
           other
           Order
           among
           them
           ,
           by
           their
           Rules
           ,
           but
           by
           their
           practices
           .
           For
           they
           have
           so
           many
           distinctions
           of
           the
           essentials
           and
           accidentals
           of
           their
           Rules
           ;
           of
           
             being
             sworn
             to
             observe
             their
             Rules
             ,
             and
             to
             obey
             the
             Abbot
             according
             to
             the
             Rule
          
           ;
           about
           
             Rules
             that
             have
             custom
             going
             along
             with
             them
             ,
          
           and
           
             those
             which
             have
             not
          
           ;
           about
           
             simple
             Rules
             of
             obedience
          
           ,
           and
           purely
           
             penal
             and
             mixt
          
           ;
           about
           the
           
             wayes
             of
             interpreting
             Rules
          
           and
           
             their
             obligation
          
           ,
           f●om
           the
           
             intrinsick
             natures
             of
             the
             things
          
           ,
           from
           the
           
             extrinsick
             probability
             of
             opinions
          
           ,
           and
           the
           
             Power
             of
          
           the
           
             Pope
             to
             
             dispense
          
           ,
           and
           their
           Superiours
           to
           interpret
           ;
           that
           it
           is
           a
           very
           hard
           case
           if
           by
           vertue
           of
           one
           ,
           or
           other
           of
           these
           ,
           they
           cannot
           find
           some
           excuse
           for
           the
           neglect
           or
           violation
           of
           any
           of
           their
           common
           Rules
           .
           And
           notwithstanding
           the
           great
           discretion
           of
           this
           Rule
           ,
           so
           little
           hath
           it
           been
           observed
           by
           the
           Monks
           of
           this
           Order
           ,
           
           that
           Caramuel
           cites
           this
           remarkable
           expression
           of
           
             Cardinal
             Turrecremata
          
           ,
           that
           
             if
             S.
          
           Benedict
           
             intended
             to
             oblige
             the
             consciences
             of
             the
             Monks
             by
             all
             his
             Rules
             ,
             as
             so
             many
             moral
             precepts
             ;
             he
             would
             not
             have
             given
             them
             directions
             to
             Heaven
             ,
             but
             have
             laid
             so
             many
             sn●res
             for
             them
             to
             send
             them
             to
             Hell.
             
          
        
         
           §
           .
           9.
           3.
           
           If
           this
           Rule
           had
           been
           received
           in
           the
           
             Roman
             Church
          
           ,
           as
           
             of
             divine
             inspiration
          
           ;
           how
           comes
           it
           to
           pass
           ,
           that
           so
           many
           other
           Rules
           did
           come
           up
           after
           this
           ,
           and
           receive
           approbation
           and
           allowance
           in
           the
           
             same
             Church
          
           ,
           and
           upo●
           as
           great
           and
           as
           high
           pretences
           ,
           as
           ever
           this
           was
           received
           ?
           If
           this
           were
           believed
           to
           have
           come
           from
           God
           ,
           surely
           it
           would
           have
           been
           universally
           received
           as
           such
           ,
           and
           embraced
           ,
           assoon
           as
           it
           was
           made
           known
           to
           them
           ?
           How
           came
           this
           v●ry
           Rule
           to
           be
           altered
           and
           improved
           so
           many
           times
           ?
           How
           came
           very
           different
           Rules
           from
           this
           to
           receive
           as
           publick
           approbation
           ?
           
           And
           it
           may
           be
           easily
           made
           out
           ,
        
         
           1.
           
           That
           this
           Rule
           was
           not
           generally
           received
           ,
           where
           it
           was
           known
           In
           the
           confirmation
           of
           the
           ●●bot
           of
           Cassino
           we
           read
           ,
           
           
             that
             the
             Pope
             〈◊〉
             S.
             Benedicts's
             Rule
             to
             him
             ,
          
           use
           these
           words
           ,
           
             Accipe
             Regulam
             Spiritu
             Sancto
             inspirante
             dictatam
             .
             Receive
             the
             Rule
             which
             was
             dictated
             by
             the
             Holy
             Ghost
          
           ;
           what
           could
           have
           been
           said
           more
           if
           he
           had
           delivered
           the
           Bible
           to
           him
           ?
           Who
           could
           imagine
           any
           thing
           less
           by
           this
           ,
           than
           that
           the
           
             Roman
             Church
          
           did
           universally
           believe
           ,
           that
           God
           had
           raised
           up
           S.
           Benedict
           as
           a
           Prophet
           in
           his
           Age
           ,
           and
           had
           sent
           him
           on
           purpose
           to
           settle
           a
           new
           sort
           of
           life
           under
           certain
           Rules
           to
           be
           delivered
           by
           him
           ?
           So
           that
           as
           Moses
           gave
           Laws
           by
           divine
           app●intment
           to
           the
           People
           of
           Israel
           ,
           and
           Christ
           to
           all
           persons
           that
           live
           in
           the
           World
           ,
           so
           S.
           Benedict
           was
           to
           give
           Laws
           to
           such
           as
           did
           retire
           from
           the
           World
           ,
           for
           whom
           Christ
           had
           left
           no
           Rules
           at
           all
           ;
           and
           taken
           no
           manner
           of
           notice
           of
           any
           such
           persons
           ,
           although
           there
           were
           such
           among
           the
           Iews
           then
           .
           But
           if
           this
           were
           S.
           Benedicts
           Commission
           ,
           where
           did
           he
           open
           it
           ,
           what
           way
           did
           he
           take
           to
           satisfie
           the
           world
           about
           it
           ?
           how
           came
           all
           the
           Persons
           of
           that
           time
           and
           age
           who
           were
           for
           the
           Monastick
           way
           ,
           not
           immediately
           
           to
           yield
           themselves
           up
           to
           his
           Government
           ?
           But
           we
           find
           nothing
           like
           this
           ,
           in
           the
           history
           of
           that
           Age
           wherein
           he
           lived
           ;
           
           no
           great
           notice
           was
           taken
           of
           him
           or
           his
           Rule
           then
           ;
           there
           was
           one
           Benedict
           of
           Nursi●
           ,
           an
           obscure
           person
           (
           for
           even
           the
           wiser
           sort
           of
           the
           Roman
           Church
           laugh
           at
           
             Arnoldus
             Wion
          
           .
           who
           hath
           taken
           great
           pains
           to
           prove
           the
           
             Austrian
             Family
          
           and
           S.
           Benedict
           to
           be
           descended
           from
           the
           same
           stock
           of
           the
           
             Anician
             Family
          
           )
           who
           after
           some
           retirement
           from
           the
           conversation
           of
           the
           World
           gathered
           some
           Disciples
           to
           him
           ,
           who
           lived
           together
           after
           a
           Monastick
           way
           .
           And
           what
           was
           there
           extraordinary
           in
           all
           this
           ?
           Had
           not
           many
           others
           done
           the
           same
           before
           him
           ?
           and
           even
           in
           that
           Age
           more
           considerable
           persons
           than
           himse●f
           :
           among
           the
           rest
           ,
           was
           Cassiodore
           ,
           who
           had
           been
           Consul
           and
           Minister
           of
           State
           to
           Theodoric
           ;
           
           in
           his
           declining
           Age
           he
           founded
           a
           Monastery
           wherein
           he
           lived
           himself
           ,
           and
           gave
           directions
           to
           those
           under
           his
           care
           ,
           and
           lived
           twenty
           years
           after
           S.
           Benedict
           ,
           but
           he
           takes
           not
           the
           least
           notice
           either
           of
           him
           or
           his
           Rule
           :
           which
           surely
           he
           would
           have
           done
           ,
           if
           they
           had
           been
           either
           of
           them
           thought
           of
           any
           consideration
           in
           his
           time
           .
           In
           the
           same
           time
           S.
           Equitius
           in
           S.
           Gregory
           ,
           
           is
           called
           
             the
             Father
             of
             many
             Monasteries
             in
             the
             Province
          
           Valeria
           ,
           without
           
           any
           notice
           of
           S.
           Benedicts
           Commission
           or
           Rule
           ?
           
           and
           S.
           Honoratus
           had
           two
           hundred
           Monks
           under
           him
           ,
           and
           was
           so
           far
           from
           being
           S.
           Benedicts
           Disciple
           ,
           that
           Gregory
           affirms
           he
           had
           no
           Master
           at
           all
           but
           
             God.
             Adeodatus
          
           had
           Monks
           under
           his
           Government
           ,
           
           when
           Benedict
           went
           into
           his
           Cave
           ,
           for
           his
           good
           friend
           S.
           Romanus
           was
           one
           of
           them
           ▪
           Many
           othe●s
           we
           find
           mention'd
           in
           Gregories
           Dialogues
           ;
           it
           being
           a
           common
           thing
           in
           those
           distracted
           times
           for
           persons
           weary
           of
           the
           world
           to
           withdraw
           into
           some
           solitary
           place
           with
           some
           ●ew
           companions
           ,
           and
           there
           to
           live
           hardly
           ,
           rather
           than
           be
           continually
           exposed
           to
           the
           merciless
           fury
           of
           their
           enemies
           ;
           which
           first
           brought
           the
           
             Monastick
             life
          
           into
           any
           great
           reputation
           among
           the
           more
           conside●able
           persons
           of
           these
           Western
           parts
           .
           Baronius
           confesseth
           ,
           
           
             that
             at
             that
             time
             the
             Monastick
             profession
             had
             lost
             its
             reputation
             in
             the
             East
             ,
             through
             the
             heresie
             and
             licentiousness
             of
             the
             Monks
             ,
             when
             it
             began
             to
             spread
             it self
             in
          
           Italy
           
             and
             the
             adjacent
             parts
          
           :
           but
           there
           was
           no
           certain
           Rule
           among
           them
           ;
           every
           one
           who
           was
           the
           chief
           governed
           the
           rest
           according
           to
           his
           own
           discretion
           ,
           and
           in
           general
           made
           use
           of
           S.
           Basils
           Rule
           translated
           by
           Ruffinus
           ,
           or
           the
           
             Egyptian
             Rules
          
           translated
           by
           S.
           Hierom
           ,
           or
           the
           Conferences
           of
           the
           Fathers
           by
           Cassian
           as
           
           they
           thought
           fit
           themselves
           .
           And
           after
           the
           same
           way
           Benedict
           himself
           governed
           those
           that
           were
           under
           him
           ,
           disposing
           them
           into
           twelve
           Cells
           ,
           
           and
           placing
           in
           every
           one
           of
           them
           twelve
           Monks
           with
           a
           Superiour
           over
           them
           ;
           which
           Gregory
           mentions
           long
           before
           he
           takes
           notice
           of
           any
           Rule
           made
           by
           him
           ,
           and
           
             Ang●lus
             de
             N●ce
          
           the
           present
           ,
           or
           late
           Abb●t
           of
           Cassino
           ,
           
           consesies
           ,
           
             that
             he
             did
             not
             make
             his
             Rule
             ,
             till
             a
             little
             before
             his
             death
             ;
             and
             that
             at
             the
             beginning
             he
             had
             not
             the
             least
             thought
             of
             making
             any
             Rules
             for
             the
             Order
             of
             Monks
             :
             but
             being
             grown
             old
             ,
             by
             l●ng
             experience
             ,
             and
             observation
             ,
             and
             comparing
             of
             former
             Rules
             ,
             he
             drew
             up
             those
             which
             go
             under
             his
             name
             ;
             which
             received
             no
             Authority
             from
             him
             that
             made
             them
             ,
             but
             depended
             upon
             the
             free
             consent
             of
             those
             who
             submitted
             themselves
             unto
             them
             :
          
           and
           therefore
           he
           compares
           them
           
             to
             the
             La●s
             of
          
           Solon
           
             or
             the
             Decemviri
          
           ;
           than
           which
           nothing
           can
           be
           said
           more
           d●structive
           to
           the
           pictence
           of
           divine
           inspiration
           ;
           for
           supposing
           these
           Rules
           were
           
             dictated
             by
             the
             Holy
             Ghost
          
           ,
           their
           obligatory
           power
           would
           not
           depend
           upon
           the
           consent
           of
           persons
           ,
           but
           the
           Divine
           Authority
           of
           him
           that
           delivered
           them
           .
           
           Holsienius
           thinks
           that
           S.
           Benedict
           made
           his
           Rule
           only
           
             for
             his
             own
             Monastery
          
           at
           Cass●●o
           ,
           never
           intending
           it
           for
           any
           universal
           
           Rule
           ;
           but
           whether
           he
           did
           or
           no
           ,
           it
           was
           very
           little
           known
           for
           some
           time
           ,
           after
           his
           death
           :
           for
           in
           an
           antient
           Copy
           of
           it
           in
           the
           
             Vatican
             Library
          
           ,
           
           there
           is
           a
           short
           preface
           before
           it
           ,
           wherein
           we
           find
           that
           it
           is
           called
           
             latens
             ●pus
             ,
             a
             work
             that
             lay
             hid
             ,
          
           and
           that
           it
           was
           first
           brought
           to
           light
           by
           Simplicius
           ;
           which
           is
           said
           likewise
           by
           
             Sigebert
             :
             Simplicius
             discipulus
             ejus
             latens
             Magistri
             opus
             publicavit
          
           ;
           
           If
           this
           Rule
           came
           by
           
             divine
             inspiration
          
           as
           the
           Pope
           and
           Mr.
           Cr●ssy
           say
           (
           what
           they
           believe
           I
           know
           not
           )
           how
           came
           it
           to
           be
           concealed
           by
           Ben●dict
           himself
           ?
           was
           that
           a
           thing
           befitting
           an
           inspi●ed
           person
           to
           wrap
           up
           such
           a
           divine
           Talent
           in
           a
           napkin
           ,
           and
           to
           hide
           it
           under
           ground
           ?
           
             Angelus
             de
             Nuce
          
           ,
           a
           man
           much
           concerned
           to
           find
           out
           the
           truth
           in
           these
           things
           ,
           saith
           ,
           that
           S.
           Benedict
           
             delivered
             his
             Rul●
             but
             a
             few
             Months
             before
             his
             death
             to
             S.
          
           Maurus
           
             then
             going
             into
          
           France
           ,
           
             and
             that
             before
             this
             ,
             there
             is
             not
             a
             word
             said
             of
             it
             ;
             and
             that
             there
             were
             no
             copies
             then
             extant
             at
             all
             of
             it
             ,
             that
             being
             the
             Original
             given
             to
             S.
          
           Maurus
           
             written
             with
             his
             own
             hand
          
           .
           This
           Simplicius
           accompanied
           Maurus
           into
           France
           ,
           and
           there
           stayed
           till
           his
           death
           ,
           and
           two
           years
           after
           ,
           (
           which
           was
           in
           all
           forty
           three
           years
           )
           and
           then
           he
           together
           with
           Faustus
           returned
           to
           their
           Brethren
           in
           Italy
           :
           ●nd
           then
           he
           made
           known
           
           the
           
             Benedictin
             Rule
          
           ,
           which
           had
           been
           hitherto
           concealed
           .
           So
           that
           in
           the
           space
           of
           forty
           three
           years
           after
           Benedicts
           death
           ,
           there
           was
           nothing
           like
           an
           acknowledgement
           made
           even
           in
           the
           parts
           of
           Italy
           ,
           of
           any
           such
           Rule
           at
           all
           as
           the
           B●nedictin
           ,
           much
           less
           ,
           that
           it
           came
           by
           
             divine
             inspiration
          
           .
        
         
           §
           .
           10.
           
           But
           
             to
             shew
             the
             universal
             reception
             of
             this
             Rule
             Mr.
          
           Cressy
           
             produces
             the
             confirmation
             of
             it
             extant
             in
             the
          
           Monastery
           of
           Sublac
           by
           Gregory
           ,
           
           
             wherein
             he
             mentions
             not
             only
             his
             reading
             ,
             but
             confirming
             it
             in
             a
             holy
             Synod
             ,
             and
             commands
             the
             observation
             of
             it
             through
             several
             parts
             of
          
           Italy
           ,
           
             and
             wheresoever
             the
             Latin
             Tongue
             is
             spoken
             ;
             and
             that
             whosoever
             shall
             come
             to
             the
             Grace
             of
             co●version
             should
             most
             diligently
             observe
             it
             even
             to
             the
             end
             of
             the
             World.
          
           This
           I
           confess
           is
           to
           the
           purpose
           ,
           and
           so
           much
           that
           I
           think
           all
           that
           are
           not
           of
           the
           
             Benedictin
             Order
          
           in
           the
           
             Roman
             Church
          
           are
           concerned
           to
           answer
           it
           .
           But
           we
           need
           not
           take
           much
           pains
           to
           discover
           the
           fraud
           of
           this
           ,
           
           for
           Gallonius
           in
           his
           Vindication
           of
           Baronius
           against
           the
           Bendictins
           ,
           hath
           given
           several
           proofs
           of
           the
           forgery
           of
           it
           ;
           not
           only
           by
           the
           falseness
           of
           the
           date
           by
           comparing
           it
           with
           
             Gregories
             Epistles
          
           ,
           but
           because
           therein
           
             Iohannes
             Albanensis
             Episcopus
          
           subscribes
           ,
           whereas
           
           in
           the
           true
           Copies
           of
           the
           
             Roman
             Synod
          
           at
           that
           time
           ,
           it
           is
           
             Homobonus
             Albanensis
          
           ;
           and
           because
           the
           custom
           of
           
             publishing
             decrees
             by
             the
             Bishop
          
           who
           was
           the
           Bibliothecarius
           was
           much
           later
           than
           that
           time
           ;
           for
           Gregory
           made
           Use
           only
           of
           his
           Notary
           for
           for
           that
           purpose
           .
           And
           this
           is
           so
           much
           more
           probable
           to
           be
           a
           meer
           forgery
           of
           the
           Monks
           ,
           since
           that
           hath
           been
           alwayes
           their
           particular
           knack
           in
           what
           concerns
           the
           honour
           of
           their
           Order
           ,
           as
           the
           same
           A●thor
           hath
           shewed
           in
           many
           examples
           relating
           to
           our
           present
           purpose
           .
           For
           he
           hath
           fully
           proved
           several
           of
           the
           pretended
           priviledges
           of
           the
           Ben●dictins
           to
           be
           
             gross
             forgeries
          
           ,
           
           as
           likewise
           the
           ample
           Donations
           of
           Gordianus
           and
           Tertullus
           ,
           and
           the
           confirmation
           of
           the
           Letter
           by
           Iustinian
           ;
           the
           Bull
           of
           
             Pope
             Zacharie
          
           ,
           and
           his
           Epistle
           to
           Petronax
           ;
           the
           Epistle
           of
           Gregory
           to
           Bonitus
           ;
           and
           that
           they
           had
           rased
           several
           words
           out
           of
           a
           Bull
           of
           B●niface
           the
           fourth
           on
           purpose
           that
           Gregory
           the
           Great
           might
           appear
           to
           have
           been
           of
           the
           
             Benedictin
             Order
          
           ,
           
           as
           he
           makes
           it
           evident
           by
           comparing
           several
           Copies
           of
           the
           said
           Bull.
           Have
           we
           not
           then
           great
           reason
           to
           trust
           these
           men
           in
           what
           concerns
           the
           honour
           of
           their
           Order
           ,
           who
           make
           no
           conscience
           of
           forging
           donations
           ,
           or
           priviledges
           ,
           or
           decrees
           that
           make
           for
           them
           ,
           or
           of
           rasing
           
           out
           what
           makes
           against
           them
           ?
           and
           this
           con●e●ed
           by
           men
           of
           their
           own
           Church
           ;
           and
           the
           ●acts
           so
           notorious
           ,
           that
           Gallonius
           saith
           .
           
             Cardinal
             Baronius
             was
             ashamed
             of
             them●
             they
             were
             such
             gross
             impostures
          
           ;
           and
           he
           ad●s
           himself
           ,
           
             that
             had
             it
             not
             been
             for
             their
             vehement
             provocations
             ,
             he
             would
             not
             have
             e●posed
             such
             things
             to
             the
             World.
          
           The
           like
           impostures
           to
           these
           have
           been
           discovered
           by
           others
           of
           the
           
             Roman
             Church
          
           ,
           who
           were
           men
           of
           more
           integrity
           ,
           than
           either
           to
           de●end
           or
           des●emble
           the
           shameless
           forgeries
           of
           the
           Monks
           ;
           as
           any
           one
           may
           easily
           satisfie
           himself
           by
           the
           very
           many
           Discourses
           published
           by
           
             Ioh.
             Launoy
          
           to
           that
           purpose
           .
           But
           I
           need
           not
           go
           from
           my
           present
           business
           ;
           the
           same
           Gall●nius
           hath
           proved
           the
           Epistle
           of
           the
           Abb●t
           of
           S.
           H●noratus
           to
           
             Simplicius
             A●bot
          
           of
           Cassinum
           to
           be
           of
           the
           same
           stamp
           :
           
           where●n
           it
           is
           said
           ,
           
             that
             all
             the
             Monasteries
             of
          
           I●●ly
           
             had
             then
             embraced
             the
             Benedictin
             Rule
          
           ;
           of
           which
           whosoever
           was
           the
           Author
           ,
           Gall●nius
           saith
           he
           ,
           
             deserved
             to
             be
             punished
             as
             one
          
           Ci●●arellus
           at
           
             Rome
             was
             ,
             who
             was
             hanged
             and
             his
             body
             burned
             for
             forging
             old
             Writings
          
           ;
           it
           is
           pitty
           that
           all
           who
           have
           been
           equally
           guilty
           there
           ,
           have
           not
           suffered
           in
           the
           same
           kind
           .
           We
           do
           not
           find
           then
           any
           evidence
           great
           enough
           to
           shew
           that
           the
           
             Benedictin
             Rule
          
           was
           either
           delivered
           at
           first
           
           as
           from
           
             divine
             Inspiration
          
           ,
           or
           believed
           to
           be
           so
           ,
           in
           those
           parts
           of
           Italy
           where
           it
           was
           first
           known
           ,
           or
           that
           those
           of
           the
           
             Monastick
             Order
          
           did
           think
           themselves
           obliged
           to
           embrace
           it
           .
        
         
           S.
           Benedict
           a
           little
           before
           his
           death
           sent
           Maurus
           and
           his
           companions
           into
           France
           to
           propagate
           his
           Rule
           there
           :
           and
           because
           Mr.
           Cressy
           quotes
           a
           
             Synod
             about
          
           A.
           D.
           874.
           
             acknowledging
             S.
          
           Benedict
           
             to
             be
             inspired
             by
             the
             Holy
             Ghost
             ,
          
           
           I
           ●hall
           briefly
           give
           an
           account
           of
           the
           entertainment
           the
           
             Benedictin
             Rule
          
           met
           with
           in
           those
           parts
           .
           Before
           the
           coming
           of
           Maurus
           into
           France
           ,
           there
           were
           several
           Monastick
           Rules
           ●ell
           known
           there
           ;
           the
           Rule
           of
           S.
           Basil
           and
           the
           
             Egyptian
             Rules
          
           are
           mentioned
           by
           their
           eldest
           Historians
           .
           
           The
           Monks
           under
           Honoratus
           at
           Lerins
           ,
           as
           appears
           by
           Cassian
           ,
           
           followed
           the
           
             Egyptian
             Rule
          
           ;
           and
           Eucherius
           Brother
           to
           Honoratus
           ,
           saith
           ,
           
             that
             those
             Monks
             brought
             the
          
           Egyptian
           
             Fathers
             among
             them
          
           .
           Those
           about
           Marseilles
           followed
           Cassian
           ;
           the
           Monastery
           of
           Reomaus
           was
           under
           the
           Rule
           of
           Macarius
           ,
           as
           appears
           by
           Clodoveus
           his
           Precept
           .
           Besides
           the●e
           ,
           there
           was
           the
           
             Regula
             Tarnatensis
          
           mentioned
           in
           the
           
             Concordia
             Regularum
          
           ,
           
           which
           was
           observed
           at
           Agaunum
           or
           S.
           Maurice
           ,
           built
           
             A.
             D.
          
           515.
           and
           of
           S.
           Caesarius
           ,
           which
           was
           observed
           in
           several
           parts
           of
           
           France
           ;
           and
           all
           these
           before
           the
           Benedictins
           were
           heard
           of
           there
           :
           and
           
             A.
             D.
          
           570.
           the
           Bishops
           of
           France
           in
           a
           Council
           at
           Tours
           commended
           the
           Rule
           of
           S.
           
           Caesarius
           to
           Radegund●s
           ;
           which
           they
           would
           hardly
           have
           done
           if
           the
           Benedictin
           had
           been
           in
           such
           esteem
           there
           ,
           as
           Mr.
           Cressy
           suggests
           .
           Nay
           ,
           a
           good
           while
           after
           the
           Benedictins
           coming
           into
           France
           ,
           other
           Rules
           were
           embraced
           and
           followed
           much
           more
           than
           that
           ,
           as
           the
           Rule
           of
           S.
           Columbanus
           ,
           which
           was
           not
           received
           there
           till
           
             A.
             D.
          
           590.
           yet
           though
           the
           other
           had
           so
           much
           the
           start
           ,
           this
           gained
           ground
           very
           much
           of
           it
           ,
           in
           the
           esteem
           of
           the
           people
           and
           numbers
           of
           Proselytes
           .
           For
           as
           the
           late
           
             French
             Annalist
          
           observes
           ,
           most
           of
           the
           Monasterics
           in
           Fra●ce
           followed
           the
           Rule
           of
           Columbanus
           and
           very
           few
           the
           Benedictin
           ;
           
           which
           the
           Benedictins
           finding
           to
           take
           much
           off
           from
           the
           Antiquity
           and
           reputation
           of
           their
           Order
           in
           France
           ,
           when
           they
           could
           not
           fairly
           expunge
           the
           name
           of
           Columbanus
           ,
           they
           have
           added
           the
           Rule
           of
           Benedict
           to
           it
           ;
           and
           so
           would
           incorporate
           both
           these
           Rules
           into
           one
           ,
           without
           any
           pretence
           from
           Reason
           or
           Antiquity
           .
           For
           the
           
             French
             Benedictins
          
           themselves
           cannot
           but
           confess
           ,
           
             that
             the
             Rule
             of
          
           Columbanus
           
             was
             at
             first
             very
             different
             from
             that
             of
             S.
          
           Benedict
           ,
           
           (
           although
           before
           they
           say
           ,
           that
           those
           of
           their
           Order
           had
           alwayes
           
           believed
           them
           to
           be
           the
           same
           )
           
             for
             in
             the
             Rule
             of
          
           Columbanus
           
             they
             cannot
             find
             any
             footsteps
             almost
             of
             the
             Benedictin
             ,
          
           and
           withal
           they
           grant
           ,
           that
           Columbanus
           came
           from
           the
           Monastery
           of
           Banchor
           into
           France
           ,
           before
           the
           
             Benedictin
             Rule
          
           was
           brought
           into
           Britain
           ;
           but
           they
           say
           that
           afterwards
           these
           two
           Rules
           were
           united
           together
           :
           (
           although
           in
           the
           Preface
           to
           the
           first
           Tome
           they
           had
           said
           ,
           
           
             they
             were
             united
             from
             the
             Beginning
             ;
             )
          
           but
           they
           had
           as
           little
           reason
           for
           the
           latter
           assertion
           ,
           as
           they
           had
           for
           the
           ●ormer
           .
           For
           not
           only
           the
           
             Iesuits
             Henschenius
          
           and
           Papebrochius
           have
           plainly
           asserted
           and
           proved
           the
           continuance
           of
           the
           difference
           between
           these
           two
           Rules
           ;
           
           but
           the
           
             French
             Annalist
             Le
             Cointe
          
           hath
           fully
           answered
           all
           the
           Benedictins
           pretences
           ,
           and
           charges
           those
           of
           their
           Order
           with
           frequent
           interpolations
           of
           antient
           Records
           on
           purpose
           to
           advance
           the
           credit
           of
           their
           Order
           ,
           
           and
           that
           no
           ill
           will
           to
           their
           Order
           ,
           but
           meer
           love
           to
           Truth
           made
           him
           discover
           this
           to
           the
           World
           ,
           and
           at
           large
           shews
           that
           other
           Rules
           continued
           to
           be
           observed
           to
           the
           eighth
           Century
           ;
           in
           a●l
           which
           time
           the
           
             Benedictin
             Rule
          
           was
           in
           small
           reputation
           ,
           till
           
           Boniface's
           going
           into
           Germany
           :
           after
           which
           it
           began
           to
           be
           setled
           by
           some
           Synods
           there
           ;
           and
           so
           by
           degrees
           it
           was
           brought
           into
           those
           Monasteries
           which
           
           before
           had
           been
           under
           other
           Rules
           ,
           and
           those
           such
           as
           had
           not
           only
           been
           embraced
           before
           the
           coming
           of
           Maurus
           ;
           but
           several
           that
           were
           made
           after
           it
           ,
           as
           those
           of
           
             Aurelianus
             ,
             Ferreolus
          
           ,
           and
           Donatus
           ;
           which
           are
           all
           mentioned
           in
           the
           
             Concordia
             Regularum
          
           .
           I
           now
           leave
           the
           Reader
           to
           judge
           ,
           whether
           there
           be
           the
           least
           probability
           ,
           that
           either
           in
           Italy
           or
           France
           ,
           the
           
             Benedictin
             Rule
          
           was
           looked
           upon
           as
           a
           Rule
           coming
           from
           
             Divine
             Inspiration
          
           ;
           which
           met
           with
           so
           little
           acceptance
           in
           those
           Ages
           ,
           when
           they
           might
           the
           best
           judge
           concerning
           it
           ,
           and
           in
           those
           places
           where
           the
           Monastick
           State
           was
           in
           great
           esteem
           .
        
         
           §
           .
           11.
           2.
           
           After
           it
           did
           come
           to
           be
           generally
           received
           if
           it
           were
           really
           thought
           to
           from
           God
           ,
           how
           came
           so
           many
           alterations
           and
           improvements
           of
           it
           to
           be
           made
           ,
           and
           new
           Rules
           to
           be
           set
           forth
           by
           the
           consent
           and
           approbation
           of
           the
           Roman
           Church
           ?
           They
           could
           not
           certainly
           think
           that
           the
           
             Holy
             Ghost
          
           would
           raise
           up
           a
           Person
           on
           purpose
           ,
           and
           yet
           deliver
           by
           him
           an
           imperfect
           Rule
           ;
           if
           it
           were
           perfect
           ,
           with
           what
           face
           or
           conscience
           coul●
           they
           think
           to
           amend
           it
           ,
           or
           set
           up
           others
           besides
           it
           ?
           Yet
           both
           these
           are
           manifestly
           done
           ,
           by
           the
           multitude
           of
           additional
           or
           different
           Rules
           which
           came
           up
           
           afterwards
           .
           The
           only
           pretence
           for
           it
           ,
           is
           the
           degeneracy
           of
           the
           Order
           by
           length
           of
           time
           and
           bad
           customs
           ;
           but
           what
           then
           ?
           must
           the
           Rule
           be
           amended
           ,
           or
           the
           lives
           of
           men
           ?
           must
           we
           have
           a
           new
           Bible
           ,
           because
           this
           is
           not
           observed
           ?
           Or
           can
           we
           hope
           that
           men
           will
           be
           reformed
           by
           another
           ,
           if
           not
           by
           this
           ?
           But
           this
           was
           so
           frequently
           practised
           in
           the
           Roman
           Church
           as
           to
           the
           
             Monastick
             Rules
          
           ,
           that
           the
           most
           charitable
           opinion
           we
           can
           have
           of
           them
           ,
           is
           that
           they
           looked
           on
           all
           of
           them
           only
           as
           humane
           constitutions
           which
           might
           be
           altered
           ,
           or
           amended
           at
           pleasure
           .
        
         
           The
           first
           amendment
           and
           alteration
           of
           the
           
             Benedictin
             Rule
          
           was
           in
           the
           Monastery
           of
           Clugny
           in
           Burgundy
           ;
           the
           beginning
           of
           which
           is
           imputed
           to
           Odo
           the
           second
           Abbot
           ,
           who
           dyed
           
             A.
             D.
          
           943.
           saith
           
             Arnoldus
             Wion
          
           ;
           
           944.
           saith
           the
           
             Chronicon
             Cluniacense
          
           ;
           
           Flodoardus
           and
           Ademarus
           call
           him
           
             the
             restorer
             of
             the
             Rule
          
           ,
           and
           so
           do
           most
           other
           Historians
           ,
           who
           all
           agree
           in
           the
           universal
           decay
           of
           the
           Monastick
           Discipline
           in
           that
           age
           ;
           saying
           ,
           that
           all
           the
           fervor
           was
           quite
           spent
           ,
           and
           nothing
           but
           the
           meer
           dregs
           of
           idleness
           and
           luxury
           were
           to
           be
           found
           among
           the
           Monks
           ;
           
           that
           Odo
           was
           singular
           in
           his
           endeavours
           to
           restore
           Discipline
           among
           them
           ,
           and
           therefore
           was
           cryed
           up
           
           as
           a
           man
           of
           extraordinary
           sanctity
           .
           
             Petrus
             Cluniacensis
          
           who
           succeeded
           him
           in
           the
           Government
           of
           Clugny
           A.
           D.
           1157.
           saith
           ,
           
             that
             in
             almost
             all
             the
             parts
             of
          
           Europe
           
             there
             was
             nothing
             of
             a
             Monk
             left
             ,
          
           
           
             besides
             the
             tonsure
             and
             the
             habit
          
           ;
           which
           was
           little
           enough
           of
           all
           conscience
           :
           that
           Odo
           
             undertook
             the
             Reformation
             of
             it
             almost
             alone
             ,
             and
             he
             calls
             him
             not
             only
             the
             Reformer
             of
             the
             Order
             ,
             but
             of
             the
             Rule
             too
             :
          
           but
           I
           find
           no
           great
           alterations
           that
           he
           made
           in
           it
           ,
           but
           only
           adding
           some
           Hymns
           of
           S.
           Martin
           ,
           
           to
           whom
           he
           had
           a
           particular
           devotion
           :
           but
           the
           greatest
           Reformer
           of
           the
           Rule
           was
           this
           
             Petrus
             Clu●iacensis
          
           ,
           who
           first
           composed
           the
           Statutes
           of
           the
           Congregation
           of
           Clugny
           ,
           published
           out
           of
           MS.
           by
           Marrier
           and
           
             Du
             Chesne
          
           ,
           in
           seventy
           six
           Chapters
           :
           and
           it
           seems
           by
           a
           Bull
           of
           Innocent
           the
           second
           ,
           bearing
           date
           
             A.
             D.
          
           1136.
           (
           extant
           among
           their
           Records
           )
           
             that
             the
             Pope
             gave
             him
             power
             to
             correct
             and
             alter
             things
             for
             the
             good
             of
             the
             Order
             :
          
           
           and
           in
           his
           Preface
           he
           gives
           this
           reason
           of
           the
           alterations
           he
           made
           ;
           
             because
             it
             is
             one
             thing
             what
             God
             hath
             appointed
             by
             an
             eternal
             Law
             ,
             and
             another
             what
             is
             appointed
             by
             men
             for
             the
             benefit
             of
             others
             ;
             the
             first
             can
             never
             be
             changed
             ,
             but
             the
             latter
             may
             :
             and
             among
             these
             things
             which
             may
             be
             changed
             ,
             he
             reckons
             fastings
             ,
             Vigils
             ,
             bodily
             exercise
             and
             
             labour
             ,
          
           about
           which
           so
           many
           Chapters
           of
           the
           
             Benedictin
             Rule
          
           are
           spent
           :
           and
           in
           the
           
             Ecclesiastical
             Office
          
           which
           Mr.
           Cressy
           admires
           the
           
             Benedictin
             Rule
          
           for
           ,
           he
           makes
           several
           considerable
           amendments
           and
           alterations
           ;
           and
           the
           Reason
           he
           gives
           ,
           why
           he
           would
           have
           the
           abstinence
           from
           flesh
           observed
           ,
           
           is
           ,
           
             because
             there
             was
             no
             reasonable
             Cause
             of
             changing
             it
             ,
             as
             there
             was
             in
             other
             parts
             of
             the
             Rule
          
           ;
           which
           is
           a
           manifest
           proof
           ,
           that
           he
           did
           not
           at
           all
           look
           on
           the
           Rule
           as
           coming
           from
           God
           ,
           but
           such
           as
           might
           be
           altered
           or
           amended
           ,
           as
           they
           thought
           fit
           .
           After
           him
           Henry
           the
           29.
           
           Abbot
           of
           Clugny
           made
           a
           large
           collection
           of
           all
           the
           alterations
           that
           had
           been
           made
           either
           by
           the
           Popes
           ,
           
           or
           their
           own
           Superiours
           in
           the
           statutes
           of
           their
           Order
           ;
           which
           are
           so
           many
           as
           are
           certainly
           enough
           to
           convince
           any
           man
           ,
           they
           looked
           not
           on
           the
           
             Benedictin
             Rule
          
           ,
           as
           coming
           at
           first
           from
           any
           divine
           Inspiration
           .
           And
           among
           the
           considerable
           alterations
           made
           by
           this
           Henry
           himself
           ,
           
           the
           
             Chronicon
             Cluniacense
          
           takes
           notice
           of
           one
           very
           remarkable
           ,
           viz.
           that
           he
           first
           appointed
           
             that
             Monks
             should
             be
             shaved
             by
             Secular
             Barbers
          
           ;
           for
           which
           this
           very
           good
           Reason
           is
           given
           ,
           
             that
             when
             they
             shaved
             each
             other
             ,
             it
             was
             not
             rasure
             but
             excoriation
          
           ;
           for
           which
           kindness
           ,
           among
           many
           other
           good
           things
           which
           he
           
           did
           ,
           the
           Author
           of
           the
           Chronicon
           saith
           of
           him
           ,
           
             Anima
             ejus
             requiescat
             in
             pace
          
           .
           Amen
           .
        
         
           These
           Reformations
           of
           the
           
             Benedictin
             Rule
          
           by
           the
           Monks
           of
           Clugny
           ,
           were
           by
           no
           means
           pleasing
           to
           those
           who
           began
           the
           Cistertian
           Order
           ;
           for
           as
           appears
           by
           an
           Epistle
           of
           
             Petrus
             Cluniacensis
          
           to
           S.
           Bernard
           the
           Cistertians
           objected
           to
           them
           ,
           
             that
             they
             had
             made
             new
             Rules
             of
             their
             own
             ,
          
           
           
             and
             rejected
             the
             antient
             Rules
             for
             their
             own
             customs
             ,
             notwithstanding
             in
             their
             vow
             they
             had
             promised
             to
             observe
             the
             Benedictin
             Rule
             ;
             and
             they
             had
             made
             so
             great
          
           alterations
           and
           corruptions
           in
           the
           Monastick
           state
           ,
           that
           they
           had
           little
           besides
           
             the
             name
             of
             Monks
             left
          
           :
           To
           this
           the
           Cluniacenses
           replyed
           ,
           by
           calling
           the
           Cistertians
           a
           
             new
             race
             of
             Pharisees
             ,
             that
             cry
             Touch
             me
             not
             ,
             I
             am
             holier
             than
             thou
             :
             and
             how
             could
             they
             call
             themselves
             such
             strict
             observers
             of
             the
             Rule
          
           (
           for
           the
           
             Cistertian
             Order
          
           was
           begun
           upon
           this
           pretence
           of
           restoring
           the
           genuin
           
             Benedictin
             Rule
          
           by
           keeping
           to
           the
           letter
           of
           it
           )
           
             when
             the
             Rule
             commanded
             them
             to
             think
             better
             of
             others
             than
             of
             themselves
          
           ;
           
           
             and
             You
          
           ,
           say
           they
           ,
           
             are
             the
             Saints
             ;
             You
             are
             the
             rare
             men
             ;
             You
             are
             the
             only
             Monks
             in
             the
             world
             ;
             You
             must
             have
             a
             new
             colour
             of
             your
             own
             ;
             You
             must
             be
             the
             white
             Boys
             ,
             when
             all
             the
             rest
             must
             Pass
             for
             black
             
             sheep
             .
             And
             no
             colour
             ,
          
           say
           they
           ,
           
             could
             have
             been
             worse
             chosen
             for
             such
             whining
             companions
             ,
             since
             white
             is
             the
             colour
             of
             Ioy
             and
             Feasting
             ,
             and
             Black
             of
             Mourning
             and
             Sadness
             .
          
           Thus
           the
           jolly
           Monks
           of
           Clugny
           replyed
           to
           the
           new
           and
           severe
           Order
           of
           Cistertians
           .
           And
           for
           the
           alterations
           of
           the
           
             Rule
             ,
             Petrus
             Cluniacensis
          
           answers
           they
           had
           done
           nothing
           amiss
           in
           it
           ;
           for
           he
           appeals
           to
           a
           higher
           Rule
           ,
           viz.
           that
           of
           Scripture
           ;
           and
           
             do
             you
             think
          
           ,
           saith
           he
           ,
           
             that
             when
             we
             promised
             to
             observe
             the
             Benedictin
             Rule
             ,
             we
             renounced
             the
             Rule
             of
             Scripture
             ?
          
           And
           from
           the
           practice
           of
           it
           in
           former
           Ages
           ,
           he
           pleads
           for
           the
           change
           of
           
             former
             Rules
          
           .
           The
           Cistertians
           charged
           the
           Cluniacks
           with
           breaking
           their
           Rule
           in
           wearing
           of
           Furrs
           ;
           the
           Cluniacks
           brought
           not
           only
           the
           example
           of
           Adam
           for
           it
           ,
           but
           which
           was
           more
           to
           their
           purpose
           of
           S.
           Benedict
           too
           ;
           For
           ,
           say
           they
           ,
           very
           subtilly
           ;
           
             if
             he
             did
             not
             wear
             the
             Skins
             of
             Beasts
             ,
             how
             came
             the
             Shepherds
             to
             take
             him
             for
             a
             Beast
             when
             they
             found
             him
             in
             the
             Cave
             ?
             And
             do
             you
             think
             ,
          
           say
           they
           ,
           
             that
             your
             number
             of
             Coats
             ,
             is
             not
             as
             bad
             as
             our
             Furrs
             ?
          
           But
           the
           Cistertians
           were
           as
           angry
           with
           the
           Cluniacks
           ,
           for
           
             their
             wearing
             Breeches
          
           ;
           but
           they
           pleaded
           a
           
             jus
             Divinum
          
           of
           Breeches
           from
           
             Aarons
             Vestments
             ,
             for
             although
          
           ,
           they
           say
           ,
           
             ceremonials
             do
             not
             oblige
             ,
             
             yet
             the
             Apostle
             saith
             ,
             those
             things
             happened
             to
             them
             in
             a
             figure
          
           ;
           but
           they
           are
           somewhat
           troubled
           that
           Aarons
           
             were
             linnen
             drawers
             and
             represented
             the
             chastity
             of
             the
             Priests
          
           ;
           yet
           at
           last
           they
           best
           resolve
           the
           point
           
             into
             the
             ●postles
             prec●p●
             about
             decency
             and
             modesty
             .
          
           For
           the
           matter
           of
           their
           
             bedstraw
             and
             matts
          
           ,
           which
           the
           Cistertians
           objected
           ,
           
             Petrus
             〈◊〉
             tells
          
           S.
           Bernard
           ,
           they
           had
           plainly
           the
           Rule
           of
           their
           side
           ,
           
             which
             left
             those
             things
             to
             the
             care
             of
             the
             Abbot
             .
          
           But
           they
           were
           somewhat
           more
           troubled
           about
           
             the
             pound
             of
             bread
             a
             day
             ,
          
           which
           the
           
             Benedict●n
             Rule
          
           is
           to
           exact
           in
           ,
           
             that
             a
             third
             part
             of
             it
             is
             prescribed
             to
             be
             reserved
             for
             supper
          
           ;
           but
           suppose
           say
           they
           ,
           
             it
             should
             be
             a
             little
             over
             or
             under
             the
             third
             part
             of
             a
             pound
             which
             was
             left
             at
             noon
             ;
             must
             we
             presently
             go
             to
             hell
             for
             it
             ?
             must
             men
             weigh
             their
             bread
             when
             they
             travel
             ;
             and
             carry
             the
          
           Cellerar
           
             with
             them
             ?
             for
             the
             Rule
             saith
             ,
             it
             must
             be
             delivered
             into
             his
             hands
             .
             You
             indeed
             ,
          
           say
           they
           ,
           
             are
             the
             men
             that
             strain
             at
             gnats
             and
             swallow
             Camels
             ;
             and
             make
             our
             Rule
             to
             lay
             traps
             and
             snares
             for
             us
             :
          
           and
           withall
           they
           call
           them
           
             the
             weighers
             of
             syllables
             ,
             the
             hunters
             of
             butterflies
             ,
             that
             prefer
             the
             letter
             of
             the
             Rule
             before
             discretion
             ;
             and
             set
             up
             the
             Authority
             of
             that
             against
             the
             conveniency
             of
             alterations
             ,
          
           which
           
             Petrus
             Cluniacensis
          
           
           at
           large
           pleads
           for
           towards
           th●
           end
           of
           that
           Epistle
           .
           
           Notwithstanding
           all
           this
           ,
           S.
           Bernard
           laments
           the
           going
           of
           his
           
             Nephew
             Robert
          
           from
           the
           C●stertian
           Order
           to
           the
           
             Cluniack
             ,
             as
             if
             he
             had
             turned
             out
             of
             the
             way
             to
             Heaven
             into
             that
             which
             leads
             directly
             to
             hell
          
           ;
           and
           that
           ,
           not
           barely
           ,
           for
           the
           not
           performing
           his
           vow
           ;
           but
           he
           calls
           the
           
             Cluniacks
             ,
             Wolves
             in
             Sheeps
             cloathing
             ;
             such
             as
             laughed
             at
             voluntary
             poverty
             ,
             and
             fastting
             ,
             and
             vigils
             ,
             and
             silence
             ,
             and
             labour
             ,
             and
             accounted
             them
             madness
             ;
             and
             called
             idl●ness
             contemplation
             ;
             and
             eating
             ,
             and
             talking
             ,
             and
             all
             manner
             of
             jollity
             ,
             discretion
             .
             How
             ,
          
           say
           they
           ,
           
             can
             God
             ●e
             delighted
             by
             our
             tormenting
             our selves
             ?
             where
             doth
             the
             Scripture
             command
             men
             to
             kill
             themselves
             ?
             what
             Religion
             is
             it
             for
             men
             to
             dig
             the
             earth
             ,
             to
             cut
             wood
             ,
             to
             carry
             dung
             ?
             Wherefore
             hath
             God
             made
             such
             provision
             if
             we
             may
             not
             taste
             it
             ?
             wherefore
             hath
             be
             given
             us
             bodies
             if
             we
             may
             not
             preserve
             them
             ?
             what
             wise
             man
             ever
             hated
             his
             own
             flesh
             ?
             By
             these
             arguments
             ,
          
           saith
           he
           ,
           
             was
             the
             poor
             silly
             sheep
             drawn
             to
          
           Clugny
           ,
           
             and
             there
             he
             was
             washed
             and
             shorn
             ;
             and
             had
             rich
             vestments
             put
             on
             him
             instead
             of
             his
             former
             Raggs
             .
          
           By
           this
           we
           see
           ,
           that
           these
           several
           Orders
           charge
           hypocrisie
           upon
           each
           other
           as
           freely
           ,
           and
           as
           truly
           ,
           as
           we
           can
           do
           upon
           them
           all
           .
        
         
         
           §
           12.
           
           In
           Italy
           there
           was
           nothing
           of
           poverty
           left
           ,
           to
           which
           they
           so
           much
           pretended
           who
           began
           the
           Monastick
           way
           ,
           save
           only
           the
           bare
           name
           of
           the
           vow
           of
           Poverty
           .
           And
           what
           is
           this
           but
           great
           hypocrisie
           ,
           to
           pretend
           their
           ●erfection
           to
           lye
           in
           poverty
           ,
           while
           they
           abound
           in
           Wealth
           ?
           As
           though
           it
           were
           only
           possible
           for
           men
           to
           be
           rich
           by
           themselves
           ;
           but
           in
           case
           they
           lived
           upon
           a
           common
           stock
           without
           any
           particular
           property
           ,
           they
           must
           be
           poor
           and
           could
           not
           be
           otherwise
           :
           although
           they
           had
           above
           the
           third
           part
           of
           the
           Lands
           in
           the
           Kingdom
           in
           their
           hands
           ,
           as
           it
           was
           the
           case
           here
           in
           England
           .
           Call
           you
           this
           poverty
           ?
           Is
           this
           the
           keeping
           a
           vow
           of
           poverty
           ,
           solemnly
           made
           to
           God
           ?
           or
           rather
           is
           it
           not
           a
           plain
           mocking
           of
           God
           ,
           and
           a
           horrible
           abuse
           of
           the
           Christian
           World
           ?
           If
           such
           men
           did
           mean
           honestly
           ,
           they
           would
           speak
           as
           others
           do
           ;
           and
           declare
           that
           the
           Monastick
           state
           after
           the
           accession
           of
           so
           great
           riches
           ,
           was
           quite
           another
           thing
           from
           what
           it
           was
           first
           designed
           ;
           that
           it
           now
           became
           a
           more
           easie
           and
           pleasant
           way
           of
           living
           (
           only
           some
           kind
           of
           severities
           must
           be
           undergone
           to
           keep
           the
           world
           from
           seeing
           through
           their
           pretences
           )
           because
           that
           in
           it
           men
           were
           freed
           from
           all
           manner
           of
           cares
           of
           Families
           or
           estates
           ,
           and
           they
           lived
           together
           ,
           without
           any
           fear
           of
           
           the
           want
           of
           suitable
           company
           ;
           and
           every
           one
           in
           hopes
           of
           having
           their
           condition
           bettered
           by
           the
           remove
           or
           death
           of
           their
           Superiours
           ,
           and
           no
           one
           in
           fear
           of
           having
           it
           worse
           ,
           as
           long
           as
           the
           riches
           of
           their
           community
           continue
           .
           If
           some
           Philosophers
           had
           been
           to
           set
           down
           the
           way
           of
           life
           with
           the
           greatest
           conveniency
           and
           freedom
           from
           trouble
           ,
           they
           would
           have
           pitched
           upon
           a
           rich
           Monastery
           ;
           where
           they
           were
           all
           rich
           in
           common
           ,
           and
           yet
           no
           man
           had
           particular
           property
           ;
           but
           I
           think
           they
           would
           have
           had
           more
           honesty
           than
           to
           call
           this
           a
           
             state
             of
             Poverty
          
           .
           But
           if
           ever
           any
           persons
           practi●ed
           Plato's
           Common-wealth
           ,
           they
           were
           the
           wealthy
           Monks
           ,
           who
           had
           plenty
           of
           all
           things
           in
           common
           ;
           but
           surely
           never
           any
           Philosopher
           thought
           Plato
           meant
           to
           bring
           all
           men
           to
           Poverty
           by
           it
           ;
           or
           that
           men
           could
           swear
           to
           be
           alwayes
           poor
           and
           yet
           enjoy
           an
           equal
           share
           with
           others
           of
           all
           conveniences
           of
           life
           .
           Epicurus
           himself
           ,
           would
           have
           been
           for
           a
           temperate
           diet
           ,
           and
           some
           healthful
           severities
           ,
           and
           would
           have
           born
           a
           confinement
           within
           pleasant
           walks
           ,
           and
           Gardens
           ,
           with
           good
           company
           .
           I
           know
           nothing
           would
           have
           troubled
           him
           so
           much
           as
           to
           have
           been
           chosen
           Abbot
           ;
           for
           the
           necessity
           of
           giving
           entertainments
           ,
           and
           treating
           strangers
           ,
           and
           looking
           after
           great
           revenues
           ,
           might
           have
           
           robbed
           him
           something
           of
           his
           beloved
           tran●quillity
           .
           But
           to
           call
           these
           things
           the
           keeping
           a
           
             vow
             of
             poverty
             ,
             Epicurus
          
           himself
           would
           have
           abhorred
           :
           Yet
           this
           was
           the
           way
           or
           none
           ,
           which
           they
           had
           to
           observe
           it
           ,
           assoon
           as
           the
           kindness
           of
           Princes
           and
           others
           to
           the
           Monastick
           Life
           had
           brought
           such
           mighty
           possessions
           to
           Monasteries
           .
           If
           we
           believe
           
             Arnoldus
             Wion
          
           ,
           
           who
           was
           himself
           of
           the
           Monastery
           of
           Cassino
           ,
           that
           had
           under
           it
           2
           Principalities
           ,
           2
           D●chies
           ,
           20
           Earldoms
           ,
           36
           Cities
           ,
           250
           Castles
           ,
           440
           Towns
           ,
           3●6
           Mannors
           ,
           33
           Sea-Ports
           ,
           33
           Islands
           ,
           200
           Mills
           ,
           300
           Territories
           ,
           1●62
           Churches
           ;
           and
           were
           not
           the
           Monks
           here
           in
           a
           good
           condition
           to
           keep
           the
           Vow
           of
           Poverty
           ?
           Volaterran
           might
           well
           say
           ,
           
           that
           S.
           Benedict
           left
           
             rather
             Kingdoms
             than
             Monasteries
             to
             his
             disciples
          
           ;
           and
           instead
           of
           
             receptacles
             for
             men
             really
             poor
             ,
             places
             of
             idleness
             and
             luxury
          
           ;
           the
           same
           
             Arnoldus
             wion
          
           useth
           
           Volaterran's
           expression
           concerning
           the
           ancient
           
             Benedictin
             Monasteries
          
           in
           France
           ,
           that
           
             they
             were
             rather
             Kingdoms
             than
             Monasteries
          
           ;
           and
           that
           Charles
           9.
           
           said
           ,
           that
           S.
           
             Maurus
             had
             gotten
             more
             riches
             by
             his
             Breviary
             ,
             than
             his
             predecessors
             had
             done
             by
             their
             Swords
             .
          
           So
           that
           it
           is
           no
           wonder
           ,
           to
           hear
           men
           complain
           so
           early
           of
           the
           general
           decay
           of
           the
           
             Monastick
             state
          
           ;
           as
           
             Iacobus
             de
             V●triaco
          
           ,
           
           and
           
             Petrus
             Damiani
          
           and
           others
           do
           ,
           
           and
           say
           plainly
           that
           there
           was
           a
           necessity
           of
           a
           Reformation
           .
           And
           since
           the
           Monastick
           state
           is
           accounted
           one
           of
           the
           most
           perfect
           in
           their
           Church
           ,
           why
           may
           not
           the
           rest
           need
           a
           Reformation
           too
           ?
           
             Petrus
             Damiani
          
           confesseth
           
             that
             there
             was
             nothing
             of
             a
             Monastick
             state
             left
             ,
          
           
           
             besides
             the
             meer
             habit
             ;
             that
             their
             Rules
             were
             forgotten
             ,
             and
             their
             discipline
             lost
             ,
          
           and
           under
           the
           shew
           
             of
             Religion
             they
             lived
             like
             other
             men
             .
          
           From
           hence
           men
           that
           were
           in
           good
           earnest
           ,
           forsook
           the
           Monasteries
           ,
           and
           betook
           themselves
           to
           the
           Deserts
           ;
           and
           began
           to
           institute
           Orders
           upon
           new
           Foundations
           .
        
         
           So
           S.
           Romualdus
           ,
           having
           been
           3.
           years
           in
           the
           Monastery
           of
           Classe
           near
           Ravenna
           ,
           was
           forced
           to
           withdraw
           from
           thence
           ;
           for
           ,
           taking
           upon
           him
           to
           correct
           his
           Brethren
           for
           breaking
           their
           Rule
           ,
           
           they
           endeavoured
           to
           break
           his
           neck
           ,
           when
           he
           was
           risen
           earlier
           than
           the
           rest
           to
           his
           prayers
           ;
           but
           having
           discovered
           their
           design
           ,
           away
           he
           goes
           into
           the
           Desart
           ,
           
           where
           he
           led
           a
           very
           severe
           life
           ,
           and
           endeavoured
           to
           bring
           up
           others
           under
           him
           ,
           in
           the
           old
           
             Egyptian
             Discipline
          
           ,
           keeping
           them
           to
           fasting
           and
           
             hard
             lodging
             ,
             and
             work
             ,
             some
             making
             spoons
             ,
             others
             spinning
             ,
             others
             making
             nets
             and
             sackcloth
             ;
             so
             that
             
             the
             Mountain
          
           Sytria
           ,
           
           was
           ,
           saith
           
             Damianus
             ,
             become
             another
          
           Nitria
           .
           The
           same
           Author
           describing
           the
           Eremitical
           life
           which
           he
           and
           his
           Companions
           (
           about
           20
           in
           all
           )
           led
           in
           the
           place
           called
           
             Fons
             Avellani
          
           ,
           
           laments●
           the
           degeneracy
           of
           the
           
             Monastick
             Order
          
           ,
           and
           sets
           down
           the
           Rules
           they
           were
           resolved
           to
           live
           by
           ;
           which
           prescribed
           a
           far
           stricter
           course
           than
           the
           
             Benedictin
             Rule
          
           doth
           ,
           both
           as
           to
           the
           Psalter
           ,
           
           and
           Fasting
           ,
           and
           Penance
           ,
           and
           Silence
           .
           They
           who
           have
           a
           mind
           to
           read
           the
           perfection
           of
           their
           Discipline
           ,
           may
           see
           it
           in
           the
           Life
           of
           
             Dominicus
             Loricatus
          
           ,
           one
           of
           his
           Disciples
           ;
           who
           did
           for
           many
           years
           wear
           armour
           next
           his
           skin
           ;
           (
           from
           ●●ence
           he
           had
           his
           name
           of
           Loricatus
           )
           he
           lathed
           himself
           with
           both
           hands
           every
           day
           ,
           while
           he
           said
           over
           the
           psalter
           twice
           ,
           and
           thrice
           a
           day
           in
           Lent
           ;
           in
           six
           dayes
           he
           performed
           the
           penance
           of
           a
           hundred
           years
           ;
           which
           was
           thus
           reckoned
           ,
           3000
           lashes
           went
           for
           a
           years
           penance
           ;
           after
           which
           proportion
           every
           Psalter
           made
           up
           5
           years
           penance
           ,
           1000
           lashes
           being
           accounted
           for
           every
           ten
           Psalms
           ;
           and
           so
           20
           Psalters
           disciplin'd
           and
           
             set
             home
          
           with
           both
           hands
           would
           make
           up
           the
           penance
           of
           100
           years
           ;
           
             one
             Lent
          
           ,
           he
           saith
           ,
           
             he
             went
             through
             a
             thousand
             years
             penance
             in
             this
             way
             .
          
           We
           must
           not
           expect
           to
           meet
           
           with
           many
           such
           examples
           ;
           one
           such
           man
           by
           his
           works
           of
           supererogation
           might
           be
           enough
           to
           expiate
           for
           all
           the
           Monks
           in
           Italy
           .
           And
           I
           do
           not
           question
           they
           were
           glad
           to
           hear
           of
           such
           a
           stock
           coming
           in
           to
           the
           
             Churches
             Treasury
          
           ,
           out
           of
           which
           they
           hoped
           for
           a
           plentiful
           share
           .
        
         
           But
           there
           was
           one
           of
           Romualdus
           his
           Disciples
           ,
           
           who
           endeavoured
           to
           restore
           the
           Coenobitical
           Life
           ,
           viz.
           
             Iob.
             Gualbertus
          
           of
           Florence
           ,
           
           to
           whom
           the
           Image
           bowed
           with
           so
           much
           kindness
           after
           the
           sparing
           the
           life
           of
           his
           Brothers
           Murderer
           ,
           
           that
           upon
           it
           he
           embraced
           the
           profession
           of
           a
           Monk
           near
           the
           Church
           where
           it
           was
           done
           :
           after
           which
           he
           went
           into
           the
           Desart
           of
           Camaldoli
           to
           Romualdus
           ;
           but
           not
           liking
           the
           Eremitical
           way
           so
           well
           ,
           he
           betakes
           himself
           to
           the
           
             Shady
             Valley
          
           ,
           thence
           his
           Order
           is
           called
           ,
           
             Ordo
             Vallis
             Umbrosae
          
           ,
           and
           there
           adding
           some
           constitutions
           of
           his
           own
           to
           the
           
             Benedictin
             Rule
          
           ,
           he
           begins
           a
           
             new
             Order
          
           which
           was
           approved
           by
           
             Alexander
             ●
             .
             A.
             D.
          
           1070.
           and
           he
           was
           Canonized
           saith
           Wion
           ,
           by
           Greg.
           7.
           by
           Celestine
           3.
           saith
           Miraeus
           .
           He
           seemed
           to
           have
           a
           great
           zeal
           to
           restore
           their
           primitive
           poverty
           ,
           which
           he
           shewed
           in
           destroying
           two
           Monasteries
           by
           a
           Miracle
           ;
           the
           one
           by
           an
           inundation
           of
           water
           because
           it
           was
           too
           
           magnificently
           built
           ,
           and
           the
           other
           by
           fire
           ,
           because
           it
           had
           received
           the
           whole
           Patrimony
           of
           a
           Person
           who
           came
           into
           their
           Order
           ;
           and
           out
           of
           his
           great
           zeal
           for
           
             holy
             Poverty
          
           ,
           saith
           
             Antonine
             ,
             he
             not
             only
             tore
             the
             writings
             asunder
             ;
             but
             prayed
             God
             to
             be
             revenged
             on
             that
             Monastery
             ,
             which
             he
             was
             no
             sooner
             almost
             gone
             from
             ,
             but
             the
             greatest
             part
             of
             it
             was
             burnt
             to
             the
             Ground
             .
          
        
         
           Long
           after
           these
           
             Ludovicus
             de
             Barbo
          
           ,
           A.
           D.
           1409.
           attempted
           the
           Reformation
           of
           the
           
             Benedictin
             Order
          
           in
           Italy
           ,
           
           by
           restoring
           poverty
           ,
           chastity
           and
           obedience
           ;
           and
           this
           was
           called
           the
           
             Congregation
             of
             S.
             Iustina
             de
             Padua
             ,
          
           and
           since
           the
           
             Congregation
             of
             Cassino
          
           ;
           wherein
           many
           new
           Constitutions
           were
           added
           to
           the
           
             Benedictin
             Rule
          
           ;
           several
           other
           attempts
           of
           Reformations
           are
           mentioned
           by
           Antonine
           and
           others
           .
           But
           to
           how
           little
           purpose
           all
           the
           former
           Reformations
           of
           the
           
             Monastick
             state
          
           were
           ,
           we
           need
           no
           other
           Testimony
           ,
           than
           of
           S.
           Antonin
           ,
           
           who
           reckoning
           up
           the
           original
           Benedictins
           ,
           the
           
             Camaldul●nses
             ,
             Vallis
             Umbrosae
          
           ,
           the
           
             Cluniacenses
             ,
             Cistertians
          
           and
           Carthusians
           ,
           he
           concludes
           with
           a
           passionate
           lamentation
           of
           their
           monstrous
           degeneracy
           ,
           in
           the
           words
           of
           S.
           Bernard
           ;
           and
           afterwards
           adds
           ,
           
             that
             it
             was
             scarce
             possible
             at
             first
             to
             believe
             ,
             that
             an
             Order
             begun
             with
             so
             
             much
             severity
             as
             that
             of
             Monks
             should
             fall
             into
             so
             great
             loosness
             ;
             when
             the
             old
             Monks
             met
             together
             in
             S.
          
           Antony
           
             's
             time
             ,
             their
             minds
             were
             so
             taken
             up
             with
             divine
             things
             that
             they
             forgot
             their
             bodily
             refreshments
             ;
             but
             now
             ,
             saith
             he
             ,
             it
             is
             quite
             otherwise
             ,
             nothing
             of
             the
             Scriptures
             ,
             nothing
             that
             concerns
             mens
             souls
             ,
             nothing
             but
             idle
             talk
             and
             laughing
             when
             the
             Monks
             do
             meet
             together
             ;
             and
             S.
          
           Bernard
           
             complains
             of
             them
             ,
             as
             though
             there
             were
             nothing
             but
             idleness
             ,
             and
             luxury
             ,
             and
             intemperance
             to
             be
             found
             among
             them
             .
          
           The
           Cistertians
           whom
           S.
           Bernard
           magnified
           so
           much
           in
           his
           time
           ,
           were
           declined
           ,
           saith
           S.
           
             Antonin
             ,
             so
             far
             from
             the
             steps
             of
             their
             Fathers
             ,
             that
             they
             were
             become
             unprofitable
             .
          
           The
           Cluniacenses
           he
           saith
           ,
           
             were
             as
             black
             within
             as
             without
             :
          
           the
           
             Camaldule●ses
             were
             degenerated
             from
             the
             steps
             of
          
           Romualdus
           ,
           
             and
             were
             all
             gone
             backward
             ,
             a
             very
             few
             excepted
             .
          
           Among
           those
           of
           the
           
             Vallis
             Umbrosa
          
           there
           
             was
             scarce
             one
             to
             be
             found
             who
             did
             good
             :
             in
             a
             word
             ,
          
           he
           saith
           ,
           
             all
             the
             Monkish
             and
             Regular
             Orders
             ,
             which
             began
             with
             so
             much
             fervour
             and
             zeal
             ,
             had
             so
             far
             by
             degrees
             fallen
             off
             from
             the
             Rules
             of
             their
             Fathers
             ,
             that
             they
             had
             nothing
             left
             among
             them
             but
             their
             meer
             vows
          
           ;
           and
           how
           well
           those
           were
           kept
           in
           such
           a
           degeneracy
           is
           easie
           to
           imagine
           .
        
         
         
           
             The
             only
             order
             which
             he
             allows
             to
             have
             preserved
             to
             his
             time
             its
             first
             vigour
             ,
             was
             the
          
           Carthusian
           .
           
             Which
             began
             about
             the
             same
             time
             with
             the
          
           Cistertian
           :
           but
           Bruno
           
             the
             first
             institutor
             of
             it
             was
             far
             from
             thinking
             the
          
           Benedictin
           Rule
           
             to
             be
          
           perfect
           ;
           
           
             and
             therefore
             he
          
           endeavoured
           as
           Romualdus
           
             had
             done
             in
          
           Italy
           ,
           
             to
             revive
             the
             old
          
           Egyptian
           discipline
           
             and
             severity
             ;
             and
             with
             his
             companions
             he
             began
             a
             kind
             of
          
           Eremitical
           life
           ,
           living
           twelve
           together
           in
           distinct
           Cells
           ,
           though
           within
           the
           same
           walls
           ,
           under
           the
           inspection
           of
           a
           Prior
           ,
           with
           18
           Lay
           Brethren
           and
           a
           few
           Mercenaries
           ;
           their
           diet
           was
           the
           coursest
           bread
           ,
           wine
           very
           much
           diluted
           with
           water
           ;
           eating
           no
           flesh
           sick
           or
           well
           ,
           buying
           no
           fish
           but
           eating
           them
           when
           given
           ;
           Sundays
           and
           Thursdays
           they
           might
           eat
           cheese
           or
           eggs
           ;
           Tuesdays
           and
           Saturdays
           pulse
           or
           boil'd
           herbs
           ;
           the
           other
           days
           only
           bread
           and
           water
           ;
           and
           they
           eat
           only
           once
           a
           day
           except
           the
           great
           holy-days
           ,
           and
           then
           they
           eat
           together
           ,
           and
           say
           Mass
           ,
           and
           keep
           their
           Canonical
           hours
           in
           publick
           ,
           which
           at
           other
           times
           ,
           (
           excepting
           only
           Mattins
           and
           Vespers
           )
           they
           observe
           in
           their
           Cells
           ;
           where
           they
           are
           obliged
           to
           perpetual
           silence
           and
           labour
           and
           reading
           and
           prayer
           .
           Their
           habit
           is
           a
           short
           and
           strait
           garment
           ,
           rough
           and
           sordid
           even
           to
           frightfulness
           ;
           and
           they
           wear
           sackcloth
           next
           
           their
           skin
           :
           
             This
             is
             the
             account
             given
             of
             their
          
           Order
           by
           Guibert
           ,
           
           Iacobus
           de
           Vitriaco
           ,
           
             and
             by
          
           Petrus
           Cluniacensis
           ,
           
             who
             commends
             it
          
           for
           the
           sanctity
           and
           strictness
           of
           it
           ;
           a
           very
           ●ood
           Rule
           saith
           P●lydore
           V●rgil
           ,
           if
           the
           passions
           of
           the
           mind
           could
           be
           confined
           within
           Cells
           ,
           and
           the
           flesh
           be
           tamed
           by
           solitude
           and
           idleness
           ;
           which
           
             S.
             Hierome
          
           sound
           it
           so
           hard
           to
           do
           with
           the
           greatest
           pains
           .
           
             A
             most
             certain
             way
             to
             Heaven
             !
             if
             only
          
           ea●ing
           fl●sh
           ,
           and
           cleanly
           apparel
           ,
           and
           conversing
           with
           our
           Friends
           ,
           
             were
             the
             things
             that
             sent
             men
             to
             hell
             .
          
           
           Humbertus
           
             complains
             that
             in
             his
             time
          
           A.
           D.
           1264.
           
             a
             great
             deal
             of
             the
             severity
             of
             their
             first
             discipline
             was
             abated
             by
          
           dispensations
           and
           relaxations
           ;
           
             but
             whatever
             agreeableness
             they
             may
             pretend
             in
             other
             things
             to
             the
             old
          
           Egyptian
           L●●urae
           ,
           
             they
             are
             as
             far
             beyond
             them
             in
             the
             point
             of
          
           riches
           
             as
             may
             be
             ;
             for
             although
             they
             began
             at
             first
             with
             the
             pretence
             of
             great
          
           poverty
           
             and
             restraining
             their
             Goods
             and
             Cattel
             and
             Lands
             within
             certain
             bounds
             ,
             yet
             for
             their
             number
             they
             have
             attained
             to
             as
             great
             riches
             as
             any
          
           Order
           
             whatsoever
             ,
             whereas
          
           Cassian
           saith
           ,
           
           The
           old
           Egyptian
           Monks
           had
           nothing
           at
           all
           to
           live
           up●n
           but
           the
           fruit
           of
           their
           own
           labour
           ,
           
           and
           refu●●●
           to
           receive
           any
           thing
           to
           the
           advantage
           〈…〉
           Monastery
           ,
           from
           any
           who
           came
           〈…〉
           
           Although
           the
           Carthusians
           had
           no
           Rule
           given
           them
           at
           first
           ,
           yet
           they
           have
           been
           governed
           by
           certain
           customes
           of
           their
           own
           ;
           among
           which
           one
           is
           ,
           
           
             that
             it
             is
             not
             lawful
             for
             them
             ,
             to
             observe
             the
             Discipline
             ,
             or
             Vigils
             ,
             or
             Religious
             exercises
             ,
             or
             Fasts
             of
             any
             other
             Religious
             Order
          
           ;
           which
           had
           been
           a
           very
           profane
           custome
           among
           them
           ,
           if
           they
           had
           believed
           that
           their
           Rules
           were
           from
           
             Divine
             Inspiration
          
           .
        
         
           §
           .
           13.
           
           When
           all
           the
           former
           
             Monastick
             Orders
          
           had
           lost
           their
           reputation
           in
           the
           world
           as
           to
           their
           pretence
           of
           Poverty
           ,
           which
           they
           began
           with
           ;
           then
           appeared
           another
           sort
           who
           would
           not
           be
           called
           Monks
           but
           Friers
           ;
           and
           to
           satisfie
           the
           World
           as
           to
           their
           Poverty
           ,
           they
           declared
           ▪
           they
           would
           have
           nothing
           appropriated
           to
           them
           as
           a
           community
           ,
           but
           would
           live
           upon
           the
           charity
           and
           benevolence
           of
           others
           ,
           and
           therefore
           would
           go
           under
           the
           name
           of
           
             Mendicant
             Friers
          
           ;
           which
           grew
           so
           numerous
           at
           first
           that
           the
           Council
           of
           Lyons
           reduced
           them
           to
           four
           ,
           viz.
           the
           
             Dominicans
             ,
             Augustinian
             Eremites
             ,
             Carmelites
             ,
          
           and
           Franciscans
           .
           But
           among
           these
           the
           highest
           pretenders
           to
           poverty
           ,
           were
           the
           last
           mentioned
           ;
           who
           would
           be
           contented
           with
           nothing
           short
           of
           the
           perfection
           of
           poverty
           :
           For
           this
           above
           all
           things
           was
           
           S.
           Francis
           his
           Mistress
           ,
           which
           he
           pretends
           almost
           to
           adore
           ;
           and
           in
           one
           of
           his
           Collations
           he
           calls
           
             Poverty
             the
             Queen
             of
             Vertues
          
           ,
           
           
             a
             special
             way
             to
             felicity
             ,
             the
             root
             of
             perfection
             :
             the
             hidden
             treasure
             mentioned
             in
             the
             Gospel
             ,
             for
             which
             a
             man
             parts
             with
             all
             that
             he
             hath
             ;
             to
             attain
             the
             height
             of
             which
             ,
          
           he
           saith
           ,
           
             a
             man
             must
             not
             only
             renounce
             worldly
             prudence
             ,
             but
             in
             some
             sort
             humane
             Learning
             too
             :
             for
             ,
          
           saith
           he
           ,
           
             that
             man
             doth
             not
             perfectly
             renounce
             the
             world
             that
             retains
             the
             bag
             of
             his
             own
             sense
             within
             his
             heart
             .
             Poverty
             ,
          
           he
           calls
           ,
           
             the
             Foundation
             of
             his
             Order
             upon
             which
             it
             would
             stand
             or
             fall
          
           ;
           nay
           ,
           such
           a
           true
           lover
           of
           poverty
           he
           was
           ,
           that
           they
           say
           of
           him
           ,
           he
           could
           never
           be
           reconciled
           to
           the
           
             Ants
             ,
             because
             they
             provided
             for
             themselves
             so
             long
             before
             hand
             .
          
           But
           for
           those
           of
           his
           Order
           ,
           he
           charges
           them
           (
           as
           Solomon
           did
           about
           
             Wisdom
             ,
             )
             above
             all
             things
             ,
             to
             follow
             Poverty
          
           ;
           and
           especially
           in
           their
           buildings
           ;
           and
           therefore
           bids
           them
           
             build
             poor
             and
             mean
             lodgings
             for
             themselves
             ;
             which
             they
             ought
             not
             to
             dwell
             in
             as
             their
             own
             ,
             but
             to
             lodge
             in
             them
             as
             Travellers
             .
          
           And
           he
           makes
           it
           one
           of
           the
           inviolable
           Rules
           of
           his
           
             Order
             ,
             that
             they
             should
             have
             nothing
             appropriated
             to
             them
             ,
          
           
           
             neither
             house
             ,
             nor
             place
             ,
             nor
             any
             thing
             .
          
        
         
         
           And
           as
           the
           Carthusians
           zeal
           was
           
             against
             flesh
          
           ,
           so
           S.
           Francis
           his
           was
           against
           Money
           ;
           which
           he
           strictly
           enjoyns
           those
           of
           his
           
             Order
             never
             to
             touch
          
           ;
           as
           though
           the
           soul
           were
           infected
           at
           the
           Fingers
           ends
           .
           As
           for
           
             working
             ,
             he
             leaves
             it
             to
             those
             to
             whom
             God
             hath
             given
             the
             Grace
             of
             working
          
           ;
           which
           he
           perceived
           to
           be
           not
           near
           so
           common
           a
           Grace
           with
           them
           ,
           as
           that
           of
           
             Idleness
             ;
             if
             they
             did
             chance
             to
             work
             hard
             ,
          
           
           
             they
             might
             receive
             necessaries
             for
             it
             for
             themselves
             and
             their
             Brethren
             ,
             but
             by
             no
             means
             money
          
           ;
           and
           the
           height
           of
           poverty
           ,
           he
           tells
           his
           
             Disciples
             ,
             would
             certainly
             bring
             them
             to
             Heaven
             .
          
           
           
             This
             was
             to
             be
             their
             portion
             in
             this
             world
             ,
             to
             which
             they
             must
             stick
             close
             .
          
           Which
           was
           a
           portion
           easily
           left
           ,
           and
           which
           they
           were
           very
           willing
           to
           part
           with
           ;
           although
           S.
           Francis
           took
           as
           much
           care
           to
           secure
           it
           to
           them
           as
           man
           could
           do
           :
           For
           the
           Rule
           concludes
           
             with
             a
             heavy
             imprecation
             of
             the
             indignation
             of
             God
             and
             his
             Saints
             against
             those
             who
             should
             presume
             to
             violate
             it
             .
          
           And
           in
           his
           
             Testament
             he
             earnestly
             recommends
             to
             them
             ,
             the
             strict
             observation
             of
             his
             Rule
             ;
             and
             forbids
             all
             Glosses
             upon
             it
             ;
             and
             saith
             ,
             that
             as
             he
             had
             written
             it
             simply
             and
             plainly
             ,
             so
             he
             would
             have
             it
             understood
             by
             them
             without
             any
             Gloss.
          
           And
           to
           make
           this
           hard
           lesson
           to
           go
           down
           the
           easier
           ,
           it
           is
           evident
           
           by
           the
           whole
           management
           of
           it
           ,
           that
           S.
           Francis
           had
           a
           mind
           to
           have
           his
           Rule
           received
           as
           from
           
             divine
             Inspiration
          
           ;
           which
           we
           do
           not
           find
           S.
           Benedict
           himself
           ever
           pretended
           to
           ,
           
           for
           he
           concealed
           his
           own
           Rule
           ,
           and
           ingenuously
           con●esseth
           at
           the
           end
           of
           it
           ,
           
             whom
             he
             had
             profited
             by
          
           ;
           but
           S.
           Francis
           very
           formally
           in
           imitation
           of
           
             Moses
             ,
             goes
             up
             to
             a
             Mountain
             ,
             and
             there
             in
             the
             cleft
             of
             a
             Rock
             abides
             for
             forty
             dayes
             together
             fasting
             ,
             only
             with
             bread
             and
             water
          
           ;
           there
           he
           pretends
           ,
           to
           have
           his
           
             Rule
             dictated
             to
             him
             by
             the
             Holy
             Ghost
          
           ;
           after
           the
           
             forty
             dayes
          
           ,
           down
           he
           comes
           to
           Assisium
           and
           brings
           his
           Rule
           with
           him
           ,
           and
           gives
           it
           to
           Br.
           Elias
           ,
           to
           whom
           he
           delivered
           it
           to
           be
           kept
           .
           Elias
           did
           not
           like
           the
           severity
           of
           it
           ,
           and
           pretended
           to
           have
           lost
           it
           ;
           up
           goes
           S.
           Francis
           again
           to
           the
           Mountain
           ,
           and
           brings
           it
           down
           new
           made
           .
           Elias
           and
           his
           Brethren
           were
           hugely
           troubled
           ,
           but
           knew
           not
           how
           to
           help
           themselves
           ,
           at
           last
           they
           agreed
           to
           go
           to
           him
           together
           ,
           and
           tell
           him
           they
           could
           not
           keep
           it
           (
           for
           Elias
           knowing
           his
           Spirit
           and
           Self-will
           ,
           told
           them
           plainly
           he
           durst
           not
           go
           to
           him
           alone
           )
           S.
           Francis
           suspecting
           the
           matter
           ,
           and
           seeing
           them
           coming
           towards
           him
           ,
           assoon
           as
           they
           had
           got
           to
           the
           top
           of
           the
           Mountain
           leaps
           out
           of
           the
           Cleft
           of
           the
           Rock
           ,
           and
           with
           a
           fierce
           countenance
           ,
           asked
           
           
             Elias
             what
             the
             matter
             was
          
           ?
           he
           very
           submissively
           tells
           him
           ,
           
             he
             came
             to
             him
             in
             the
             name
             of
             them
             all
             to
             intreat
             some
             abatement
             of
             the
             severity
             of
             the
             Rule
             .
          
           S.
           Francis
           immediately
           expresses
           a
           mighty
           passion
           against
           them
           ,
           and
           calls
           them
           in
           a
           ●olemn
           appeal
           to
           God
           ,
           
             an
             unbelieving
             and
             disobedient
             Generation
          
           .
           Forthwith
           ,
           saith
           their
           
             Annalist
             ,
             a
             bright
             Cloud
             appeared
             ,
             and
             upon
             it
             ,
             Christ
             himself
          
           (
           O
           horrible
           blasphemy
           !
           )
           
             saying
             ,
             why
             art
             thou
             troubled
             Man
             ,
             as
             though
             this
             were
             thy
             work
             ?
             Art
             thou
             the
             Law-giver
             ?
             Art
             thou
             the
             beginner
             of
             this
             Way
             ?
             Are
             not
             all
             the
             Precepts
             prescribed
             by
             my self
             ?
             were
             not
             the
             Tables
             formed
             by
             me
             ?
             thou
             wert
             only
             the
             instrument
             and
             pen
             of
             the
             Writer
             .
             I
             know
             what
             I
             dictated
             ,
             and
             what
             I
             would
             have
             observed
             ;
             the
             strength
             of
             men
             is
             known
             to
             me
             ,
             I
             know
             what
             they
             can
             do
             ,
             and
             what
             assistance
             I
             can
             give
             them
             :
             I
             will
             have
             this
             Rule
             observed
             to
             a
             Tittle
             ,
             to
             a
             tittle
             ,
             to
             a
             tittle
             ;
             without
             any
             Gloss
             ,
             any
             Gloss
             ,
             any
             Gloss.
          
           All
           this
           while
           S.
           Francis
           was
           kneeling
           and
           they
           trembling
           ;
           then
           he
           tells
           them
           ,
           
             Brethren
             ,
             you
             see
             how
             you
             have
             resisted
             the
             will
             of
             God
             ;
             if
             your
             ears
             do
             not
             tingle
             yet
             ,
             I
             will
             make
             the
             same
             Voice
             to
             be
             heard
             again
             ;
             at
             which
             they
             were
             confounded
             and
             affrigh●ed
             and
             fell
             upon
             their
             faces
             ;
             and
             upon
             their
             
             promise
             of
             obedience
             be
             descended
             ,
          
           saith
           
             Wadding
             ,
             like
             another
          
           Moses
           
             carrying
             the
             Tables
             of
             the
             Law
             ,
          
           
           
             with
             his
             face
             fiery
             and
             shining
          
           ;
           but
           according
           to
           the
           
             Vulgar
             Latin
          
           it
           should
           have
           been
           horned
           too
           .
           Notwithstanding
           all
           this
           ,
           they
           were
           at
           it
           again
           ,
           and
           and
           desired
           that
           at
           least
           they
           might
           have
           
             something
             in
             common
          
           ,
           for
           their
           numbers
           increased
           so
           fast
           ,
           it
           would
           be
           impossible
           to
           keep
           strict
           poverty
           .
           S.
           Franc●s
           goes
           up
           the
           Mountain
           once
           more
           ,
           
           and
           returns
           with
           a
           promise
           only
           that
           
             God
             would
             provide
             for
             them
             if
             they
             would
             keep
             to
             their
             Rule
             ,
          
           then
           they
           all
           submitted
           to
           it
           .
           Wadding
           and
           
             De
             La
             Hay
          
           take
           great
           pains
           to
           prove
           ,
           that
           this
           Rule
           was
           immediately
           given
           
             by
             Christ
             himself
          
           ,
           not
           only
           from
           the
           Testimony
           of
           S.
           
           Brigitt
           ,
           but
           of
           
             several
             popes
          
           ,
           viz.
           Gregory
           the
           ninth
           ,
           Nicholas
           the
           third
           and
           fourth
           ,
           Clement
           the
           fifth
           ,
           Iulius
           the
           second
           .
           Upon
           this
           ,
           away
           goes
           S.
           Francis
           begging
           to
           Rome
           ,
           when
           he
           comes
           there
           ,
           the
           pope
           told
           him
           
             his
             Rule
             was
             too
             strict
          
           ;
           but
           upon
           his
           solemn
           affirmation
           ,
           
             there
             was
             not
             a
             word
             in
             it
             of
             his
             own
             ,
             but
             it
             was
             all
             dictated
             by
             Christ
             himself
          
           ;
           it
           was
           confirmed
           by
           
             Pope
             Honorius
          
           ,
           and
           he
           denounces
           a
           Curse
           on
           the
           breakers
           of
           it
           .
           Surely
           ,
           if
           the
           pretence
           of
           
             Divine
             Inspiration
          
           for
           the
           
             Monastick
             Rules
          
           be
           received
           in
           the
           Roman
           Church
           ,
           S.
           Francis
           
           bids
           much
           fairer
           for
           it
           than
           S.
           Ben●dict
           ;
           for
           it
           is
           plain
           ,
           he
           had
           a
           mind
           to
           have
           it
           believed
           not
           only
           by
           his
           B●eth●en
           ,
           b●t
           by
           the
           Pope
           and
           Cardinals
           ,
           who
           joyned
           in
           the
           confirmation
           ;
           and
           by
           the●r
           whole
           Church
           .
        
         
           §
           .
           14.
           
           Let
           us
           now
           see
           what
           this
           per●ection
           of
           Poverty
           soon
           came
           to
           ,
           and
           whether
           any
           such
           respect
           hath
           been
           shewn
           to
           this
           Rule
           ,
           as
           if
           they
           did
           believe
           it
           to
           have
           been
           from
           God
           :
           Not
           long
           after
           S.
           Francis
           his
           death
           ,
           Elias
           being
           made
           their
           General
           ,
           
           ●btains
           priviledges
           from
           the
           
             Pope
             for
             receiving
             of
             money
             by
             a
             third
             Person
          
           ;
           directly
           against
           the
           letter
           of
           the
           Rule
           ;
           and
           soon
           after
           he
           lived
           splendidly
           and
           fared
           well
           ,
           kept
           Horses
           and
           a
           retinue
           ,
           and
           told
           them
           ,
           all
           this
           was
           necessary
           for
           the
           support
           of
           his
           Government
           .
           But
           this
           was
           too
           gross
           ,
           and
           would
           presently
           have
           spoiled
           the
           Reputation
           of
           their
           Order
           ,
           and
           therefore
           upon
           the
           complaint
           made
           of
           it
           at
           Rome
           ,
           he
           was
           discharged
           ,
           and
           another
           chosen
           .
           Who
           was
           no
           sooner
           in
           ,
           but
           disputes
           arose
           among
           them
           about
           the
           sense
           of
           their
           Rule
           ;
           and
           they
           appeal
           to
           the
           Pope
           (
           although
           S.
           Francis
           had
           declared
           
             there
             should
             be
             no
             Glosses
             made
             upon
             it
          
           ;
           
           
             and
             that
             they
             should
             not
             obtain
             Letters
             from
             the
             Pope
             )
          
           upon
           which
           
             Pop●
             Gregery
          
           the
           ninth
           published
           
           a
           Bull
           ,
           declaring
           ,
           
             that
             they
             were
             not
             bound
             to
             admit
             of
             no
             Glosses
          
           (
           What!
           although
           Christ
           himself
           in
           person
           declared
           that
           none
           should
           be
           made
           !
           From
           whence
           it
           is
           plain
           ,
           that
           either
           the
           Pope
           in
           terms
           contrad●cts
           Christ
           ,
           or
           he
           must
           look
           on
           all
           that
           pretence
           of
           Christs
           appearance
           ,
           as
           an
           idle
           story
           only
           made
           to
           amuse
           the
           Friers
           )
           and
           withal
           adds
           several
           Glosses
           for
           explication
           of
           the
           said
           Rule
           .
           And
           the
           kind
           Pope
           adds
           ,
           
             That
             ,
             although
             he
             believed
             S.
          
           Francis
           
             to
             have
             had
             a
             pious
             intention
             in
             his
             former
             command
             ;
             yet
             ,
          
           without
           the
           least
           regard
           to
           any
           divine
           Inspiration
           ,
           
             he
             declares
             that
             they
             were
             not
             at
             all
             bound
             by
             it
          
           ;
           and
           gives
           these
           substantial
           reasons
           for
           it
           ,
           
             because
             his
             Testament
             could
             not
             oblige
             ,
             without
             the
             consent
             of
             the
             Superiours
             and
             Brethren
             of
             the
             Order
             ;
             neither
             had
             he
             power
             to
             oblige
             his
             Successor
             .
          
           What
           becomes
           of
           the
           
             Divine
             Revelation
          
           all
           this
           while
           ?
           But
           the
           main
           thing
           which
           troubled
           the
           Franciscans
           was
           ,
           that
           they
           found
           their
           Order
           could
           not
           subsist
           without
           having
           some
           things
           belonging
           to
           them
           ,
           as
           
             Utensils
             ,
             Books
          
           and
           other
           moveables
           ,
           and
           some
           among
           them
           said
           ,
           
             the
             property
             of
             these
             things
             belonged
             to
             the
             Order
             in
             common
          
           ;
           the
           subtle
           Pope
           found
           out
           an
           excellent
           Gloss
           for
           this
           ,
           
             viz.
             that
             they
             should
             keep
             to
             their
             Rule
             ,
             to
             have
             
             no
             property
             either
             in
             special
             or
             incommon
             ;
             but
             they
             should
             have
             the
             use
             of
             them
             ;
             only
             the
             dominion
             and
             property
             should
             be
             reserved
             to
             those
             to
             whom
             it
             did
             belong
             ;
             and
             that
             nothing
             should
             be
             sold
             ,
             exchanged
             ,
             or
             alienated
             without
             the
             Authority
             and
             Consent
             of
             the
             Cardinal
             Protector
             of
             the
             Order
             .
          
           By
           which
           ,
           the
           Pope
           (
           supposing
           the
           Donors
           not
           to
           reserve
           the
           property
           to
           themselves
           )
           entitles
           himself
           and
           all
           his
           Successors
           to
           the
           Dominion
           and
           property
           of
           all
           Houses
           and
           Goods
           belonging
           to
           the
           whole
           Order
           ;
           which
           was
           not
           only
           a
           Salvo
           for
           their
           consciences
           ,
           but
           a
           su●e
           way
           to
           keep
           them
           alwayes
           in
           subjection
           to
           the
           
             Papal
             See.
          
           And
           from
           hence
           the
           Popes
           have
           taken
           upon
           them
           the
           management
           of
           their
           affairs
           ,
           by
           Syndics
           and
           Procurators
           impowred
           by
           them
           ,
           
           as
           appears
           by
           several
           Bulls
           of
           Martin
           the
           fourth
           ,
           and
           fifth
           ,
           Eugenius
           the
           fourth
           ,
           Sixtus
           the
           fourth
           ,
           and
           others
           .
           And
           this
           same
           Pope
           Gregory
           the
           ninth
           takes
           to
           the
           
             Apostolical
             See
          
           the
           Right
           and
           property
           of
           the
           Church
           of
           Assisium
           ,
           
           which
           was
           magnificently
           built
           by
           the
           contributions
           procured
           by
           Elias
           while
           he
           was
           General
           of
           the
           Order
           ;
           and
           by
           vertue
           of
           his
           
             Apostolical
             Power
          
           declares
           the
           Church
           to
           be
           wholly
           Free
           and
           subject
           immediately
           to
           the
           
             Roman
             See.
          
           This
           Favour
           of
           the
           Popes
           ,
           and
           sudden
           multiplication
           
           of
           this
           Order
           ,
           and
           the
           manner
           of
           their
           living
           ,
           gave
           a
           very
           great
           Jealousie
           to
           the
           
             Secular
             Clergy
          
           in
           all
           parts
           ;
           for
           notwithstanding
           this
           high
           pretence
           to
           Poverty
           ,
           they
           knew
           that
           so
           many
           men
           must
           be
           maintained
           out
           of
           the
           Church
           ,
           one
           way
           or
           other
           ,
           and
           although
           it
           were
           under
           the
           pretence
           of
           an
           Eleemosynarie
           maintenance
           ,
           yet
           they
           undertaking
           the
           Office
           of
           preaching
           ,
           and
           hearing
           Confessions
           ,
           and
           having
           no
           Titles
           ,
           could
           not
           subsist
           without
           manifest
           encroaching
           on
           the
           rights
           of
           the
           Clergy
           .
           And
           so
           it
           was
           found
           and
           complained
           of
           in
           all
           parts
           ,
           but
           to
           little
           purpose
           ;
           the
           Popes
           for
           good
           ends
           of
           their
           own
           ,
           resolving
           to
           carry
           them
           through
           in
           spight
           of
           the
           Bishops
           and
           Clergy
           .
           For
           this
           pu●pose
           they
           were
           forced
           to
           be
           still
           writing
           Bulls
           in
           their
           behalf
           ;
           ninety
           seven
           Bulls
           are
           printed
           together
           of
           this
           one
           Pope
           by
           their
           Annalist
           with
           a
           respect
           to
           their
           Order
           ,
           (
           besides
           many
           extant
           in
           the
           Annals
           themselves
           )
           of
           which
           several
           of
           them
           are
           to
           the
           Bishops
           of
           
             Italy
             ,
             Spain
             ,
             France
          
           ,
           and
           other
           parts
           ,
           
             not
             to
             molest
             this
             new
             Order
             .
          
           For
           as
           their
           Annalist
           saith
           ,
           
             about
             this
             time
             their
             Fame
             spreading
             abroad
             ,
          
           
           
             the
             People
             gave
             liberally
             to
             them
             ,
          
           
           
             and
             built
             them
             houses
             and
             stately
             Churches
             with
             rich
             ●rnaments
          
           (
           Only
           to
           shew
           the
           perfection
           of
           their
           
             poverty
             )
             and
             finished
             them
             with
             all
             
             manner
             of
             conveniences
             for
             their
             subsistence
             ;
             which
             drew
             the
             envy
             and
             hatred
             of
             the
             Bishops
             and
             Parochial
             Clergy
             upon
             them
             :
          
           and
           the
           whole
           controversie
           between
           them
           was
           ,
           whether
           these
           
             independent
             Friers
          
           should
           gather
           congregations
           to
           themselves
           or
           no
           ,
           and
           therein
           perform
           all
           divine
           offices
           ,
           and
           receive
           the
           oblations
           of
           the
           people
           without
           any
           subjection
           to
           the
           Bishops
           ?
           And
           in
           this
           dispute
           ,
           the
           Pope
           took
           part
           with
           the
           Friers
           ,
           and
           published
           two
           Bulls
           in
           their
           behalf
           to
           all
           Bishops
           ,
           
           extant
           in
           the
           Decretals
           ,
           enjoyning
           them
           to
           forbear
           giving
           any
           disturbance
           to
           the
           Friers
           in
           those
           matters
           .
           And
           now
           the
           sublimity
           of
           their
           Poverty
           began
           to
           shew
           it self
           in
           the
           height
           and
           stateliness
           of
           their
           Fabricks
           ;
           if
           any
           one
           would
           see
           the
           habitation
           of
           Poverty
           ,
           he
           may
           read
           the
           description
           their
           Annalist
           gives
           of
           their
           Convent
           at
           Paris
           and
           the
           Church
           belonging
           to
           it
           ;
           
           and
           he
           will
           imagine
           (
           so
           much
           is
           the
           World
           altered
           )
           that
           Poverty
           did
           vye
           with
           Solomon
           himself
           ,
           as
           to
           the
           glory
           both
           of
           his
           Temple
           and
           Palace
           .
           There
           were
           some
           in
           those
           days
           who
           were
           not
           subtle
           enough
           to
           reconcile
           these
           things
           with
           
             perfect
             poverty
          
           ,
           and
           thought
           a
           lower
           degree
           of
           it
           might
           have
           served
           the
           Francisca●s
           as
           it
           did
           other
           Friers
           ;
           but
           notwithstanding
           these
           
             glorious
             Fabricks
          
           did
           not
           look
           very
           like
           the
           
             poor
             Cottages
          
           S.
           Francis
           
           enjoyned
           them
           ,
           nothing
           would
           content
           these
           men
           but
           the
           very
           sublimity
           of
           
             Poverty
             .
             Richardus
             Armachanus
          
           in
           his
           Sermons
           at
           
             Pauls
             Cross
          
           against
           the
           Friers
           ,
           
           saith
           ,
           
             they
             were
             so
             far
             from
             the
             Poverty
             they
             pretended
             to
             ,
             that
             he
             thought
             them
             bound
             in
             Con●cience
             to
             give
             in
             charity
             to
             others
             out
             of
             their
             superfluiti●s
             .
             For
             ,
          
           saith
           he
           ,
           
             these
             men
             who
             call
             themselves
             Beggers
             ,
             have
             houses
             like
             Kings
             Palaces
             ,
             Fishponds
             larger
             than
             Earles
             have
             ,
             Churches
             more
             costly
             than
             Cathedrals
             ,
             more
             rich
             and
             noble
             Ornaments
             than
             all
             the
             Bishops
             of
             the
             World
             ;
             his
             Holiness
             only
             excepted
             .
          
           But
           it
           cost
           him
           dear
           ●or
           not
           being
           able
           to
           reconcile
           these
           things
           with
           
             perfect
             poverty
          
           :
           for
           after
           many
           years
           trouble
           occasioned
           by
           the
           Friers
           he
           died
           at
           Avignon
           .
           The
           plain
           Country-man
           in
           Chaucer
           asks
           the
           Frier
           a
           great
           many
           untoward
           Questions
           concerning
           their
           Order
           ,
           which
           I
           doubt
           the
           wisest
           of
           their
           Order
           will
           not
           easily
           answer
           ;
           as
        
         
           Freer
           ,
           how
           many
           Orders
           be
           on
           earth
           ,
           
           and
           which
           is
           the
           perfectest
           Order
           ?
           Is
           there
           any
           perfecter
           Rule
           than
           Christ
           himself
           made
           ?
           If
           Christs
           Rule
           be
           most
           perfect
           ,
           why
           rulest
           thou
           thée
           not
           thereafter
           ?
           Why
           shall
           a
           Fréer
           be
           more
           punished
           for
           breaking
           the
           Rule
           that
           his
           Patron
           made
           ,
           than
           if
           he
           break
           the
           hests
           that
           God
           himself
           made
           ?
        
         
         
           If
           your
           Order
           be
           perfect
           why
           get
           you
           your
           Dispensations
           to
           make
           it
           easie
           ?
           Certes
           ,
           either
           it
           séemeth
           ,
           that
           ye
           be
           unperfect
           ,
           or
           he
           that
           made
           it
           so
           hard
           that
           he
           may
           not
           hold
           it
           .
           And
           siker
           if
           ye
           hold
           not
           the
           Rule
           of
           your
           Patrons
           ,
           ye
           be
           not
           then
           their
           Fréers
           ,
           and
           so
           ye
           lye
           upon
           your selves
           .
        
         
           Why
           make
           you
           as
           dede
           men
           when
           ye
           be
           professed
           ,
           and
           yet
           be
           not
           dead
           but
           more
           quick
           beggers
           than
           you
           were
           before
           ?
           and
           it
           séemeth
           evil
           a
           Dede
           man
           to
           go
           about
           and
           beg
           .
        
         
           Why
           make
           yée
           you
           so
           costly
           houses
           to
           dwell
           in
           ?
           sith
           Christ
           did
           not
           so
           ,
           and
           dede
           men
           should
           have
           but
           Graves
           ,
           as
           falleth
           it
           to
           dede
           men
           ,
           and
           yet
           ye
           have
           more
           Courts
           than
           many
           Lords
           of
           England
           :
           for
           ye
           now
           wenden
           through
           the
           Realm
           ,
           and
           ech
           night
           will
           lig
           in
           your
           own
           Courts
           ,
           and
           so
           mow
           but
           few
           right
           Lords
           do
           .
        
         
           Why
           be
           not
           under
           your
           Bishops
           visitation
           ,
           and
           léege
           men
           to
           our
           King
           ?
        
         
           Why
           make
           yée
           men
           believe
           that
           your
           golden
           Trental
           sung
           of
           you
           to
           take
           therefore
           ten
           shillings
           ,
           or
           at
           least
           five
           shillings
           ,
           woll
           bring
           souls
           out
           of
           Hell
           or
           out
           of
           Purgatory
           ?
           if
           this
           be
           sooth
           ,
           certes
           yée
           might
           bring
           all
           the
           souls
           out
           
           of
           paine
           ,
           and
           that
           woll
           ye
           nought
           ,
           and
           then
           yée
           be
           out
           of
           charity
           .
        
         
           Why
           make
           ye
           men
           believe
           ,
           that
           he
           that
           is
           buried
           in
           your
           habit
           ,
           shall
           never
           come
           in
           Hell
           ,
           and
           ye
           wéet
           not
           of
           your self
           whether
           ye
           shall
           to
           Hell
           or
           no
           ?
           if
           this
           were
           sooth
           ye
           should
           sell
           your
           high
           houses
           to
           make
           many
           habits
           for
           to
           save
           many
           mens
           souls
           .
        
         
           Why
           covet
           ye
           shrift
           and
           burying
           of
           other
           mens
           Parishens
           ,
           and
           none
           other
           Sacrament
           that
           falleth
           to
           Christian
           folk
           ?
        
         
           Why
           busie
           ye
           not
           to
           hear
           to
           shrift
           of
           poor
           folk
           as
           well
           as
           of
           Lords
           and
           Ladies
           ,
           sith
           they
           may
           have
           more
           plenty
           of
           shrift
           fathers
           than
           poor
           folk
           mow
           ?
        
         
           Why
           covet
           you
           not
           to
           bury
           poor
           folk
           among
           you
           ?
           sith
           they
           béen
           most
           holy
           ,
           (
           as
           ye
           sayn
           that
           ye
           béen
           for
           your
           poverty
           .
           )
        
         
           Fréer
           ,
           when
           thou
           receivest
           a
           penie
           for
           to
           say
           a
           Mass
           ,
           whether
           sellest
           thou
           Gods
           body
           for
           that
           penie
           ,
           or
           thy
           prayer
           ,
           or
           else
           thy
           travel
           ?
           If
           thou
           saiest
           thou
           wilt
           not
           travel
           for
           to
           say
           the
           Mass
           ,
           but
           for
           the
           penie
           ,
           that
           certes
           if
           this
           be
           sooth
           ,
           then
           thou
           lovest
           too
           little
           méed
           for
           thy
           soul
           :
           and
           if
           thou
           sellest
           Gods
           body
           ,
           other
           thy
           prayer
           ,
           then
           it
           is
           very
           simonie
           ,
           
           and
           art
           become
           a
           chapman
           worse
           than
           Judas
           ,
           that
           sold
           it
           for
           thirty
           pence
           .
        
         
           Why
           bearest
           thou
           God
           in
           hand
           and
           slanderst
           him
           that
           he
           begged
           for
           his
           meat
           ?
           sith
           he
           was
           Lord
           over
           all
           ,
           for
           then
           had
           he
           béen
           unwise
           to
           have
           begged
           ,
           and
           have
           no
           néed
           thereto
           .
        
         
           Fréer
           ,
           after
           what
           Law
           rulest
           thou
           thée
           ?
           where
           findest
           thou
           in
           Gods
           Law
           ,
           that
           thou
           shouldst
           thus
           beg
           ?
           what
           manner
           men
           néedeth
           for
           to
           beg
           ?
           for
           whom
           oweth
           such
           men
           to
           beg
           ?
           Why
           beggest
           thou
           so
           for
           thy
           Brethren
           ?
           If
           thou
           saiest
           ,
           for
           they
           have
           néed
           ,
           then
           thou
           dost
           it
           for
           the
           more
           perfection
           ,
           or
           else
           for
           the
           least
           ,
           or
           else
           for
           the
           meane
           .
           If
           it
           be
           the
           most
           perfection
           of
           all
           ,
           then
           should
           all
           thy
           Brethren
           do
           so
           ,
           and
           then
           no
           man
           néeded
           to
           beg
           but
           for
           himself
           ,
           for
           so
           should
           no
           man
           beg
           but
           him
           néeded
           And
           if
           it
           be
           the
           least
           perfection
           ,
           why
           lovest
           thou
           then
           other
           men
           more
           than
           thy self
           ?
           For
           so
           thou
           art
           not
           well
           in
           charity
           ,
           sith
           thou
           shouldst
           séek
           the
           more
           perfection
           after
           thy
           power
           living
           thy self
           most
           after
           God.
           And
           thus
           leaving
           that
           imperfection
           thou
           shouldst
           not
           so
           beg
           for
           them
           .
           And
           if
           it
           is
           a
           good
           mean
           thus
           to
           ●eg
           as
           thou
           dost
           ,
           then
           should
           no
           man
           do
           so
           ,
           but
           they
           béen
           
           this
           good
           mean
           ,
           and
           yet
           such
           a
           mean
           granted
           by
           you
           can
           never
           be
           grounded
           on
           Gods
           Law
           ,
           for
           then
           both
           lerid
           and
           leard
           that
           ben
           in
           mean
           degrée
           of
           this
           world
           should
           go
           about
           and
           beg
           as
           you
           do
           .
           And
           if
           all
           should
           do
           ,
           certes
           well
           nigh
           all
           the
           world
           should
           go
           about
           and
           heg
           as
           ye
           done
           ,
           and
           so
           should
           there
           be
           ten
           beggers
           against
           one
           Yever
           .
        
         
           Why
           wilt
           thou
           not
           beg
           for
           poor
           bedred
           men
           ,
           that
           ben
           poorer
           than
           any
           of
           your
           Sect
           ,
           that
           liggen
           and
           mow
           not
           go
           about
           to
           help
           himselfes
           ,
           sith
           we
           be
           all
           Brethren
           in
           God
           ,
           and
           that
           Bretherhed
           passeth
           any
           other
           that
           ye
           or
           any
           man
           could
           make
           ,
           and
           where
           most
           néed
           were
           ,
           there
           were
           most
           perfection
           ,
           either
           else
           ye
           hold
           them
           not
           your
           pure
           Brethren
           ,
           but
           worse
           ,
           but
           then
           ye
           he
           unperfect
           in
           your
           begging
           ?
           Whos
           's
           ben
           all
           your
           rich
           Courts
           that
           ye
           han
           ,
           and
           all
           your
           rich
           Iewels
           ?
           sith
           ye
           séen
           that
           ye
           han
           nought
           ne
           in
           proper
           ,
           ne
           in
           common
           .
           If
           ye
           sain
           they
           ben
           the
           Popes
           ,
           why
           gather
           ye
           then
           of
           poor
           men
           and
           Lords
           and
           so
           much
           out
           of
           the
           Kings
           hand
           to
           make
           your
           Pope
           rich
           ?
           And
           sith
           ye
           sain
           that
           it
           is
           great
           perfection
           to
           have
           nought
           in
           proper
           ne
           in
           common
           ,
           why
           be
           ye
           so
           fast
           about
           to
           make
           the
           Pope
           that
           is
           
           your
           Father
           rich
           ,
           and
           put
           on
           him
           imperfection
           ?
           sithen
           ye
           saine
           that
           your
           goods
           ben
           all
           his
           ,
           and
           ye
           should
           by
           reason
           be
           the
           most
           perfect
           man
           ,
           it
           séemeth
           openlich
           that
           ye
           ben
           cursid
           Children
           so
           to
           slander
           your
           Father
           and
           make
           him
           imperfect
           .
           And
           if
           ye
           sain
           that
           the
           goods
           be
           yours
           then
           do
           ye
           ayenst
           your
           rule
           ;
           and
           if
           it
           be
           not
           ayenst
           your
           Rule
           ,
           then
           might
           ye
           have
           both
           plow
           and
           cart
           and
           labour
           as
           other
           good
           men
           done
           ,
           and
           not
           so
           beg
           by
           Cosengery
           and
           idle
           as
           ye
           done
           .
           If
           ye
           say
           that
           it
           is
           more
           perfection
           to
           beg
           ,
           than
           to
           travel
           or
           to
           work
           with
           your
           hand
           ,
           why
           preach
           ye
           not
           openly
           and
           teach
           all
           men
           to
           do
           so
           ?
           sith
           it
           is
           the
           best
           and
           most
           perfect
           life
           to
           the
           help
           of
           their
           fouls
           ,
           as
           ye
           make
           Children
           to
           beg
           that
           might
           have
           béen
           rich
           heirs
           .
        
         
           Why
           hold
           ye
           not
           S.
           Francis
           his
           Rule
           and
           his
           Testament
           ?
           sith
           Francis
           saith
           ,
           that
           God
           shewed
           him
           this
           living
           &
           this
           Rule
           ;
           &
           certes
           if
           it
           were
           Gods
           Will
           ,
           the
           Pope
           might
           not
           fore
           do
           it
           ;
           or
           else
           Francis
           was
           a
           lier
           that
           said
           in
           this
           wise
           .
        
         
           Why
           will
           ye
           not
           touch
           no
           coined
           money
           with
           the
           Cross
           ,
           ne
           with
           the
           Kings
           head
           ,
           as
           ye
           done
           other
           Iewels
           both
           of
           Gold
           and
           Silver
           ?
           certes
           ,
           if
           ye
           despise
           the
           Cross
           of
           the
           Kings
           head
           ,
           then
           ye
           be
           
           worthy
           to
           be
           despised
           of
           God
           and
           the
           King
           :
           and
           sith
           ye
           will
           receive
           money
           in
           your
           hearts
           and
           not
           with
           your
           hands
           ,
           it
           séemeth
           that
           ye
           hold
           more
           holiness
           in
           your
           hands
           than
           in
           your
           hearts
           ,
           and
           then
           be
           false
           to
           God.
           
        
         
           Why
           have
           yée
           exempt
           you
           from
           our
           King's
           Laws
           ,
           and
           visiting
           of
           our
           Bishops
           ,
           more
           than
           other
           Christian
           men
           that
           liven
           in
           this
           Realm
           ,
           if
           ye
           be
           not
           guilty
           of
           traitorie
           to
           our
           Realm
           ,
           or
           trespas●es
           to
           your
           Bishops
           ?
        
         
           Fréer
           ,
           what
           charity
           is
           this
           ,
           to
           the
           people
           to
           lie
           ,
           and
           say
           that
           ye
           follow
           Christ
           in
           poverty
           more
           than
           other
           men
           done
           ?
           and
           yet
           in
           curious
           and
           costly
           housing
           ,
           and
           fine
           and
           precious
           clothing
           ,
           and
           delicious
           and
           liking
           féeding
           ,
           and
           in
           treasure
           and
           jewels
           ,
           and
           rich
           ornaments
           ,
           Fréers
           passen
           Lords
           ,
           and
           other
           rich
           worldly
           men
           ,
           and
           soonest
           they
           should
           bring
           their
           cause
           about
           (
           be
           it
           never
           so
           costly
           )
           though
           Gods
           Law
           be
           put
           a
           back
           .
        
         
           Fréer
           ,
           what
           charity
           is
           this
           to
           prease
           upon
           a
           rich
           man
           ,
           and
           to
           entice
           him
           to
           be
           buried
           among
           you
           from
           his
           parish
           Church
           ,
           and
           to
           such
           rich
           men
           give
           letters
           of
           Fraternity
           confirmed
           by
           your
           general
           Seal
           ,
           and
           thereby
           to
           bear
           him
           
           in
           hand
           that
           he
           shall
           have
           part
           of
           all
           your
           Masses
           ,
           Mattens
           ,
           Preachings
           ,
           Fastings
           ,
           Wakings
           ,
           and
           all
           other
           good
           déeds
           done
           by
           your
           Brethren
           of
           your
           Order
           (
           both
           whilest
           he
           liveth
           and
           after
           that
           he
           is
           dead
           )
           and
           yet
           ye
           witten
           never
           whether
           your
           déeds
           be
           acceptable
           to
           God
           ,
           ne
           whether
           that
           man
           that
           hath
           that
           letter
           ,
           be
           able
           by
           good
           living
           to
           receive
           any
           part
           of
           your
           déeds
           ;
           and
           yet
           a
           poor
           man
           (
           that
           ye
           wite
           well
           or
           supposen
           in
           certain
           to
           have
           no
           good
           of
           )
           ye
           ne
           given
           to
           such
           letters
           ,
           though
           he
           be
           a
           better
           man
           to
           God
           than
           such
           a
           rich
           man
           ;
           nevertheless
           this
           poor
           man
           doth
           not
           retch
           thereof
           .
           For
           as
           men
           supposen
           ,
           such
           letters
           and
           many
           others
           that
           Fréers
           behoten
           to
           men
           ,
           be
           full
           false
           deceits
           of
           Freers
           out
           of
           all
           reason
           ,
           and
           Gods
           Law
           and
           Christian
           mens
           faith
           .
        
         
           Freer
           ,
           what
           charity
           is
           this
           ,
           to
           be
           Confessors
           of
           Lords
           and
           Ladies
           ,
           and
           to
           other
           mighty
           men
           and
           not
           amend
           hem
           in
           their
           living
           ?
           but
           rather
           as
           it
           seemeth
           to
           be
           bolder
           to
           pill
           their
           poor
           tenants
           and
           to
           live
           in
           lechery
           ;
           and
           there
           to
           dwell
           in
           your
           office
           of
           Confessor
           for
           winning
           of
           worldly
           goods
           ,
           and
           to
           be
           bold
           great
           by
           colour
           of
           such
           ghostly
           offices
           ?
           this
           seemeth
           rather
           
           pride
           of
           Freers
           ,
           than
           charitie
           of
           God.
           
        
         
           Fréer
           ,
           what
           charity
           is
           this
           ,
           to
           sain
           that
           who
           so
           liveth
           after
           your
           Order
           liveth
           most
           perfectly
           ,
           and
           next
           followeth
           the
           state
           of
           Apostles
           in
           povertie
           and
           penance
           ,
           and
           yet
           the
           wisest
           and
           greatest
           Clerks
           of
           you
           wend
           or
           send
           ,
           or
           procure
           to
           the
           Court
           of
           Rome
           to
           be
           made
           Cardinals
           ,
           or
           Bishops
           ,
           or
           the
           Popes
           Chapleins
           ,
           and
           to
           be
           assoiled
           of
           the
           vow
           of
           poverty
           ,
           and
           obedience
           to
           your
           Ministers
           ,
           in
           which
           (
           as
           ye
           sain
           )
           standeth
           most
           perfection
           and
           merit
           of
           your
           Orders
           ,
           and
           thus
           ye
           faren
           as
           Pharisées
           ,
           that
           sain
           one
           and
           do
           another
           to
           the
           contrary
           .
        
         
           Fréer
           ,
           was
           S.
           Francis
           in
           making
           that
           Rule
           he
           set
           thine
           Order
           in
           ,
           a
           fool
           and
           a
           liar
           or
           else
           wise
           and
           true
           ?
           If
           ye
           sain
           that
           he
           was
           not
           a
           Fool
           but
           wise
           ,
           ne
           a
           liar
           but
           true
           :
           why
           shew
           ye
           contrary
           to
           your
           doing
           ,
           when
           by
           your
           suggestion
           to
           the
           Pope
           ye
           said
           ,
           that
           Your
           Rule
           that
           Francis
           made
           was
           so
           hard
           ,
           that
           ye
           mow
           not
           live
           to
           hold
           it
           without
           declaracion
           and
           dispensation
           of
           the
           Pope
           ,
           and
           so
           by
           your
           déed
           ?
           Ne
           let
           your
           Patron
           a
           Fool
           that
           made
           a
           rule
           so
           hard
           that
           no
           man
           may
           well
           kéep
           ,
           and
           
           eke
           your
           déed
           proveth
           him
           a
           lier
           ,
           where
           be
           saith
           in
           his
           rule
           that
           he
           took
           and
           learned
           it
           of
           the
           Holy
           Ghost
           .
           For
           how
           might
           ye
           for
           shame
           pray
           the
           Pope
           undo
           that
           the
           Holy
           Ghost
           bit
           ,
           as
           when
           ye
           prayed
           him
           to
           dispense
           with
           the
           hardness
           of
           your
           Order
           ?
        
         
           Fréer
           ,
           is
           there
           any
           perfecter
           Rule
           of
           Religion
           than
           Christ
           Gods
           Son
           gave
           in
           his
           Gospel
           to
           his
           Brethren
           ?
           Or
           than
           that
           Religion
           that
           S.
           James
           in
           his
           Epistle
           maketh
           mention
           ,
           of
           ?
           If
           you
           say
           yes
           ,
           then
           puttest
           thou
           on
           Christ
           (
           that
           is
           the
           Wisdom
           of
           God
           the
           Father
           )
           unkunning
           ,
           unpower
           ,
           or
           evil
           will.
           For
           then
           he
           could
           not
           make
           his
           Rule
           so
           good
           as
           another
           did
           his
           ,
           and
           so
           he
           had
           be
           unkunning
           ;
           or
           that
           he
           might
           not
           make
           his
           Rule
           so
           good
           as
           another
           man
           might
           ,
           and
           so
           were
           he
           unmighty
           ;
           or
           he
           would
           not
           make
           his
           Rule
           so
           perfect
           ,
           as
           another
           did
           his
           ,
           and
           so
           he
           had
           béen
           evil
           willed
           .
        
         
           For
           if
           he
           might
           and
           could
           and
           would
           have
           made
           a
           Rule
           perfect
           without
           default
           and
           did
           not
           ,
           he
           was
           not
           Gods
           Son
           almighty
           .
           For
           if
           any
           other
           Rule
           be
           perfecter
           than
           Christs
           ,
           then
           must
           Christs
           Rule
           lack
           of
           that
           perfection
           ,
           and
           so
           were
           default
           and
           Christ
           had
           
           failed
           in
           making
           of
           his
           Rule
           ,
           but
           to
           put
           any
           default
           or
           failing
           in
           God
           is
           blasphemie
           .
           If
           thou
           say
           that
           Christs
           Rule
           and
           that
           Religion
           S.
           James
           maketh
           mention
           of
           ,
           is
           perfectest
           ;
           why
           holdest
           thou
           not
           thilk
           Rule
           without
           more
           ?
           And
           why
           clepest
           thou
           the
           rather
           of
           S.
           Francis
           ,
           or
           S.
           Dominicks
           Rule
           or
           Religion
           or
           Order
           ,
           than
           of
           Christs
           Rule
           ,
           or
           Christs
           Order
           ?
        
         
           Fréer
           ,
           canst
           thou
           any
           default
           assigne
           in
           Christs
           Rule
           of
           the
           Gospell
           ,
           with
           the
           which
           he
           taught
           all
           men
           sickerly
           to
           be
           saded
           ,
           if
           they
           kept
           it
           to
           their
           ending
           ?
           If
           thou
           say
           it
           was
           too
           hard
           ,
           then
           saiest
           thou
           Christ
           lied
           ,
           for
           he
           said
           of
           his
           Rule
           ,
           My
           yoke
           is
           soft
           and
           my
           burden
           light
           .
           If
           thou
           say
           Christs
           Rule
           was
           too
           light
           ,
           that
           may
           be
           assigned
           for
           no
           default
           ,
           for
           the
           better
           it
           may
           be
           kept
           .
           If
           thou
           saiest
           ,
           there
           is
           no
           default
           in
           Christs
           Rule
           of
           the
           Gospel
           ,
           sith
           Christ
           himself
           saith
           it
           is
           light
           and
           easie
           :
           what
           néed
           was
           it
           for
           Patrons
           of
           Friers
           to
           adde
           more
           thereto
           ?
           and
           so
           make
           an
           harder
           Religion
           to
           save
           Fréers
           ,
           than
           was
           the
           Religion
           of
           Christs
           Apostles
           and
           his
           Disciples
           helden
           and
           were
           saved
           by
           ?
           But
           if
           they
           woulden
           that
           their
           Fréers
           saten
           above
           the
           Apostles
           
           in
           Heaven
           for
           the
           harder
           Religion
           that
           they
           kéepen
           here
           ,
           so
           would
           they
           sitten
           in
           Heaven
           above
           Ch●ist
           himself
           for
           their
           more
           and
           strict
           observations
           ,
           then
           so
           should
           they
           be
           better
           than
           Christ
           himself
           .
        
         
           
             In
             these
          
           Questions
           ,
           (
           
             besides
             several
             others
             extant
             in
          
           Chauctr
           )
           
             we
             have
             the
          
           hypocrisie
           and
           fraud
           
             of
             these
          
           Mendicant
           Friers
           
             fully
             set
             forth
             by
             a
             Person
             who
             lived
             among
             them
             in
             the
             time
             of
             their
             greatest
             flourishing
             here
             in
          
           England
           :
           
             which
             Hypocrisie
             of
             theirs
             in
             the
          
           pretence
           of
           Poverty
           
             is
             attested
             by
             our
          
           Historians
           .
           Walsingham
           saith
           ,
           
           that
           they
           offered
           the
           Pope
           at
           one
           time
           ,
           for
           a
           dispensation
           to
           break
           their
           Rule
           ,
           as
           to
           the
           liberty
           of
           enjoying
           rents
           and
           Lands
           ,
           40000
           florens
           of
           Gold
           and
           much
           more
           money
           .
           
             The
             Pope
             asked
          
           them
           ,
           where
           their
           money
           was
           ?
           they
           told
           him
           ,
           in
           the
           Merchants
           hands
           ;
           the
           cunning
           Pope
           pretended
           to
           take
           three
           dayes
           time
           to
           consider
           of
           it
           ,
           In
           the
           mean
           time
           he
           sends
           for
           the
           Merchants
           ,
           absolves
           them
           from
           their
           obligation
           to
           the
           Friers
           ,
           and
           charges
           them
           under
           pain
           of
           an
           Anathema
           ,
           to
           pay
           the
           money
           into
           his
           Treasury
           ;
           and
           then
           tells
           the
           Friers
           ,
           he
           would
           not
           have
           them
           to
           break
           their
           Rule
           ;
           by
           which
           they
           were
           bound
           to
           touch
           no
           money
           .
           And
           so
           ,
           
             saith
             he
          
           ,
           what
           they
           had
           unjustly
           
           gotten
           ,
           was
           justly
           taken
           away
           .
           
             I
             know
             no
             reason
             they
             could
             have
             to
             complain
             of
             any
             injustice
             in
             the
             Pope
             ,
             since
             they
             declare
             the
          
           property
           and
           Dominion
           
             of
             what
             they
             enjoyed
             was
             in
             the
          
           Apostolical
           See.
           
             And
             it
             were
             pitty
             the
             Pope
             should
             have
             nothing
             but
             a
             meer
             name
             and
             title
             .
          
           
           Matthew
           Westminster
           ,
           
             from
             whom
          
           Walsingham
           
             took
             not
             only
             the
             story
             but
             most
             of
             the
             very
             words
             of
             it
             ,
             saith
             it
             was
          
           quadringenta
           millia
           
             and
             not
          
           quadraginta
           
             as
             it
             is
             in
          
           Walsingham
           ,
           400000
           Florens
           of
           gold
           and
           much
           more
           ,
           to
           have
           the
           liberty
           to
           receive
           lands
           and
           revenews
           ;
           
             expresly
             against
             their
          
           Rule
           and
           Solemn
           Vow
           of
           perfect
           poverty
           .
           
           Matthew
           Paris
           
             describes
             their
          
           Frauds
           
             as
             to
             the
          
           Parochial
           Priests
           and
           other
           Convents
           ,
           their
           flatteries
           and
           insinuations
           into
           Great
           men
           ;
           
             and
             adds
          
           ,
           that
           they
           were
           so
           excellently
           skilled
           in
           the
           arts
           of
           getting
           money
           ,
           that
           the
           Pope
           made
           choice
           of
           them
           above
           others
           to
           be
           his
           Collectors
           ,
           both
           here
           and
           in
           other
           Countries
           ;
           in
           so
           much
           ,
           
             he
             saith
          
           ,
           
           that
           the
           Pope
           made
           them
           instead
           of
           Fishers
           of
           men
           ,
           Fishers
           of
           money
           .
           
             So
             much
             had
             they
             kept
             to
             their
          
           Rule
           
             in
             S.
          
           Francis
           
             his
             sense
          
           ,
           i
           e.
           
             to
             the
          
           meer
           letter
           
             of
             it
             ;
             for
             no
             men
             were
             more
             skilful
             in
             the
             getting
             of
             money
             ,
             than
             they
             were
             ;
             if
             they
             did
             but
             keep
             themselves
             from
          
           fingering
           
             of
             it
             ,
             they
             thought
             ,
             they
             observed
             
             that
             part
             of
             his
          
           Rule
           
             at
             least
             ,
             whatever
             became
             of
             their
          
           perfect
           poverty
           .
           
             Which
             he
             sets
             forth
          
           ,
           
           
             when
             he
             saith
          
           ,
           that
           within
           24
           years
           after
           their
           first
           coming
           into
           England
           ,
           their
           Mansion
           houses
           were
           like
           Royal
           Palaces
           ,
           wherein
           they
           had
           unvaluable
           Treasures
           ,
           most
           impudently
           transgressing
           the
           Rules
           of
           Poverty
           ,
           which
           was
           the
           Foundation
           of
           their
           Profession
           .
           
             And
             then
             describes
          
           their
           hanging
           about
           great
           and
           rich
           mens
           beds
           when
           they
           lay
           a
           dying
           ,
           in
           hopes
           of
           a
           prey
           ;
           their
           drawing
           people
           to
           confess
           to
           them
           ,
           their
           obtaining
           private
           Testaments
           ,
           their
           commending
           their
           own
           Order
           ,
           and
           discommending
           all
           others
           to
           that
           degree
           ,
           that
           the
           people
           commonly
           believed
           they
           could
           not
           be
           saved
           unless
           they
           were
           ruled
           by
           the
           Mendicant
           Friers
           .
           Nay
           they
           were
           so
           busie
           not
           only
           to
           get
           priviledges
           ,
           but
           to
           insinuate
           themselves
           into
           Courts
           and
           great
           Families
           ,
           that
           no
           businesses
           almost
           were
           managed
           without
           them
           ,
           either
           relating
           to
           money
           or
           marriages
           :
           with
           much
           more
           to
           the
           same
           purpose
           in
           him
           ;
           
             and
             if
             we
             believe
             the
             concurrent
             testimony
             of
             these
             Historians
             ,
             there
             were
             never
             greater
             Hypocrites
             known
             ,
             since
             the
             Pharisees
             ,
             and
             before
             the
             Jesuits
             ,
             than
             these
             pretenders
             to
          
           perfect
           Poverty
           :
           
             who
             hated
             that
             in
             their
             hearts
             to
             which
             they
             made
             the
             greatest
             shew
             of
             Love.
             We
             may
             perceive
             by
          
           
           chaucer
           
             what
             wayes
             they
             had
             of
             wheadling
             great
             persons
             into
             an
             opinion
             how
             much
             better
             it
             was
             to
             be
             buried
             among
             them
             ,
             than
             any
             where
             else
             ;
             the
             Bishops
             saw
             well
             enough
             what
             all
             this
             was
             designed
             for
             ,
          
           viz.
           
             to
             have
             the
          
           profits
           of
           burials
           ;
           
             and
             therefore
             in
             behalf
             of
             the
          
           Parochial
           Clergy
           
             they
             opposed
             it
             as
             long
             as
             they
             durst
          
           ;
           
           but
           Pope
           Innocent
           4.
           declared
           ,
           their
           Churches
           to
           be
           Conventual
           ,
           and
           then
           to
           have
           liberty
           of
           burying
           in
           them
           ;
           
             which
             they
             made
             good
             use
             of
             ,
             both
             here
             and
             in
             other
             places
             ,
             to
             their
             great
             advantage
             .
             So
             that
             ,
             what
             by
             the
             Favour
             of
             great
             Persons
             ,
             whom
             they
             flattered
             to
             become
             their
             Confessors
             ;
             what
             by
             their
          
           Masses
           ,
           
             and
             extraordinary
             Offices
             ;
             what
             by
             Burials
             ,
             and
             the
             charitable
             benevolence
             of
             well
             disposed
             persons
             to
             them
             ;
             they
             made
             a
             good
             shift
             to
             keep
             themselves
             a
             good
             way
             out
             of
             the
             reach
             of
             the
          
           Perfection
           of
           Poverty
           ;
           
             while
             in
             the
             mean
             time
             they
             pretended
             to
             nothing
             more
             than
             that
             .
             But
             they
             found
             more
             comfort
             in
             their
             own
          
           purse-opening
           way
           ,
           
             than
             the
          
           Parochial
           Clergy
           
             did
             in
             their
          
           setled
           maintenance
           ;
           
             they
             having
             found
             out
             the
             knack
             of
             pleasing
             those
             humours
             in
             persons
             that
             had
             the
             greatest
             command
             of
             their
             purses
             :
             but
             besides
             these
             wayes
             ,
             when
             the
             charity
             of
             particular
             persons
             began
             to
             coole
             
             towards
             them
             ,
             they
             had
             a
             certain
          
           rate
           
             upon
             houses
             which
             they
             lived
             upon
             ,
             which
          
           Sancta
           Clara
           confesses
           ,
           
           
             and
             saith
          
           ,
           it
           was
           easie
           for
           the
           people
           ,
           and
           abundantly
           sufficient
           for
           them
           .
           
             So
             that
             laying
             all
             these
             wayes
             together
             ,
          
           although
           they
           had
           sworn
           so
           much
           affection
           to
           perfect
           Poverty
           ;
           and
           professed
           to
           love
           and
           admire
           it
           above
           all
           things
           ;
           
             yet
             they
             endeavoured
             with
             all
             their
             care
             and
             diligence
             to
             keep
             it
             from
             coming
             within
             their
             Doors
             .
          
        
         
           §
           .
           15.
           
           But
           all
           this
           would
           not
           satisfie
           them
           ,
           for
           the
           
             Conventual
             Friers
          
           were
           never
           quiet
           ,
           till
           ,
           for
           the
           greater
           height
           of
           
             their
             poverty
          
           ,
           they
           procured
           leave
           from
           the
           Pope
           that
           they
           might
           enjoy
           Lands
           and
           possessions
           as
           well
           as
           others
           :
           so
           much
           is
           confessed
           by
           their
           Martyrologist
           ,
           
           and
           the
           defender
           of
           their
           Order
           against
           Bzovius
           :
           upon
           this
           a
           new
           Reformation
           began
           among
           them
           ,
           first
           by
           
             Paulutius
             ▪
             Fulginas
          
           ,
           but
           very
           little
           regard
           was
           had
           to
           it
           ,
           till
           
             Bernardinus
             Senensis
          
           appeared
           in
           the
           head
           of
           it
           ,
           and
           then
           it
           spread
           very
           much
           ;
           these
           were
           called
           
             Fratres
             de
             observantiâ
          
           from
           their
           strict
           observance
           of
           S.
           
             Francis
             his
             Rule
          
           ;
           and
           many
           and
           great
           differences
           happened
           between
           them
           ,
           which
           it
           hath
           cost
           the
           Papal
           See
           some
           trouble
           to
           compose
           :
           which
           were
           so
           high
           that
           Leo
           10.
           
           in
           the
           Preface
           to
           the
           Bull
           of
           Union
           ,
           
           declares
           
             that
             almost
             all
             the
             Princes
             in
             Christendom
             had
             interceded
             with
             him
             to
             end
             the
             controversie
             between
             these
             two
             sorts
             of
             Beggers
             ,
             viz.
          
           those
           
             who
             had
             good
             Lands
             and
             revenues
          
           ;
           and
           others
           ,
           
             that
             had
             rich
             houses
             and
             furniture
             and
             other
             conveniences
             ,
             but
             had
             no
             endowments
             .
          
           For
           this
           same
           Pope
           declared
           ,
           
           
             that
             these
             strict
             Observantines
             might
             enjoy
             the
             most
             magnificent
             Houses
             and
             costly
             furniture
             without
             any
             diminution
             to
             the
             perfection
             of
             their
             poverty
             ,
             because
             the
             right
             and
             property
             of
             them
             was
             not
             in
             themselves
             ,
             but
             in
             the
             Papal
             See
             :
          
           but
           I
           cannot
           understand
           why
           the
           same
           reason
           should
           not
           hold
           for
           Lands
           too
           ,
           supposing
           the
           same
           Right
           and
           property
           to
           be
           in
           the
           Popes
           ;
           for
           it
           cannot
           enter
           into
           my
           head
           ,
           that
           a
           man
           is
           a
           jot
           the
           poorer
           because
           his
           estate
           lyes
           in
           
             goods
             and
             Iewels
          
           ,
           and
           not
           in
           Lands
           ;
           or
           why
           this
           may
           not
           be
           in
           Trustees
           hands
           as
           well
           as
           the
           other
           .
           Indeed
           that
           was
           the
           
             solemn
             Cheat
          
           in
           all
           this
           affair
           ,
           that
           how
           rich
           soever
           really
           this
           Order
           of
           Mendicants
           was
           ;
           yet
           ,
           forsooth
           they
           had
           nothing
           at
           all
           to
           live
           upon
           but
           the
           Alms
           of
           the
           people
           ,
           for
           they
           had
           vowed
           the
           
             very
             height
             of
             poverty
             .
             Why
             ,
          
           saith
           a
           plain
           
             Countrey
             man
             ▪
          
           that
           is
           not
           well
           skilled
           in
           Metaphysicks
           ;
           
             the
             beggars
             in
             our
             Countrey
             do
             not
             live
             in
             such
             stately
             houses
             ,
             
             and
             have
             no
             such
             rich
             Ornaments
             nor
             feed
             so
             well
             ,
             nor
             are
             so
             well
             provided
             for
             as
             you
             are
             :
             we
             that
             have
             Land
             of
             our
             own
             ,
             would
             be
             glad
             to
             have
             all
             things
             found
             us
             at
             so
             cheap
             a
             rate
             .
             Do
             you
             think
             that
             riches
             lyes
             only
             in
             trouble
             and
             care
             and
             hard
             labour
             ?
             if
             that
             be
             it
             I
             confess
             you
             are
             poor
             enough
             :
             but
             in
             no
             other
             sense
             that
             I
             see
             .
          
        
         
           Alas
           poor
           man
           ,
           saith
           the
           
             good
             Frier
          
           ,
           we
           are
           as
           poor
           as
           Iob
           for
           all
           this
           .
        
         
           Now
           that
           cannot
           I
           understand
           for
           my
           heart
           ,
           
             saith
             the
             other
          
           ;
           surely
           you
           call
           things
           only
           by
           other
           names
           than
           we
           do
           :
           and
           make
           that
           poverty
           that
           we
           plain
           men
           call
           riches
           .
        
         
           Well
           ,
           saith
           the
           Frier
           ,
           I
           will
           shew
           my
           charity
           to
           your
           understanding
           in
           helping
           of
           that
           ,
           if
           you
           will
           shew
           yours
           to
           us
           poor
           Friers
           ;
           therefore
           you
           must
           know
           that
           although
           we
           have
           the
           full
           use
           and
           possession
           for
           our
           benefit
           in
           the
           things
           you
           see
           ,
           yet
           
             Pope
             Nicholas
          
           3.
           in
           the
           
             Bull
             Exiit
          
           ,
           and
           
             Pope
             Clement
          
           5.
           in
           the
           Bull
           
             Exivi
             de
             Paradiso
          
           ,
           hath
           declared
           
             that
             we
             have
             no
             propriety
             and
             Dominion
             in
             them
             ,
             but
             that
             is
             reserved
             to
             the
             Papal
             See
             :
          
           So
           that
           we
           enjoy
           all
           things
           but
           have
           right
           to
           nothing
           .
        
         
           Say
           you
           so
           ,
           
             saith
             the
          
           Countrey
           man
           ,
           Then
           I
           believe
           you
           come
           within
           the
           compass
           of
           the
           Statutes
           against
           Vagabonds
           and
           sturdy
           Beggars
           ,
           for
           you
           live
           upon
           that
           which
           
           is
           none
           of
           your
           own
           ,
           and
           refuse
           to
           Work.
           
        
         
           Tush
           ,
           saith
           the
           Frier
           ,
           that
           is
           an
           heretical
           Statute
           ,
           and
           we
           defie
           
             Q.
             Elizabeth
             and
             all
             her
             works
          
           ;
           as
           long
           as
           the
           Pope
           hath
           declared
           us
           to
           be
           poor
           ,
           we
           are
           so
           and
           will
           be
           so
           ,
           although
           we
           had
           ten
           times
           as
           much
           as
           we
           have
           :
           For
           our
           holy
           Father
           the
           Pope
           can
           change
           not
           only
           the
           names
           but
           the
           natures
           of
           things
           ;
           nay
           I
           will
           tell
           you
           farther
           ,
           if
           we
           had
           as
           much
           wealth
           as
           the
           King
           of
           Spain
           in
           the
           Indies
           ,
           if
           we
           had
           only
           the
           possession
           ,
           and
           the
           
             supreme
             right
          
           or
           Dominion
           were
           declared
           to
           be
           in
           the
           Pope
           ,
           we
           were
           in
           
             perfect
             poverty
          
           for
           all
           this
           .
        
         
           I
           cry
           you
           mercy
           Sir
           ,
           
             replyes
             the
          
           Countrey
           man
           ;
           I
           beseech
           you
           intercede
           with
           his
           Holiness
           to
           make
           me
           one
           of
           his
           Beads-men
           ;
           for
           I
           perceive
           poverty
           ,
           as
           he
           makes
           it
           ,
           is
           better
           than
           all
           my
           Lands
           that
           I
           have
           the
           Fee-simple
           of
           :
           but
           I
           pray
           think
           of
           a
           better
           way
           to
           keep
           me
           out
           of
           the
           reach
           of
           the
           Statute
           ;
           for
           if
           I
           have
           no
           manner
           of
           right
           to
           what
           I
           enjoy
           ,
           I
           may
           be
           endited
           next
           Sessions
           for
           all
           that
           I
           know
           ;
           if
           I
           have
           any
           right
           to
           it
           ,
           then
           I
           have
           a
           property
           ;
           and
           if
           I
           have
           a
           property
           ,
           how
           can
           I
           swear
           that
           I
           have
           none
           ,
           and
           will
           have
           none
           ,
           neither
           in
           my self
           ,
           nor
           in
           common
           with
           others
           ?
        
         
           Come
           ,
           come
           ,
           saith
           the
           Frier
           ,
           these
           are
           things
           too
           high
           for
           you
           ;
           it
           is
           enough
           
           for
           us
           ,
           that
           have
           had
           Scotus
           of
           our
           Order
           ,
           to
           be
           able
           to
           explain
           these
           things
           .
        
         
           
             And
             yet
          
           Pope
           Iohn
           22.
           
             could
             understand
             these
             subtilties
             no
             more
             than
             a
             plain
          
           Countrey
           man
           ;
           
             for
             he
             declares
             the
             distinction
             of
          
           property
           and
           use
           ,
           
             as
             it
             was
             applyed
             by
             the
          
           Franciscans
           
             from
             the
          
           Bull
           of
           Nicolas
           3.
           
             to
             be
          
           meer
           fraud
           and
           hypocrisie
           .
           
             For
             which
             we
             are
             to
             consider
             ,
             that
             among
             the
             articles
             objected
             against
             one
             of
             the
          
           Beguini
           
             by
             the
          
           Dominican
           Inquisitor
           at
           Narbon
           ,
           
           A.
           D.
           1321.
           
             this
             was
             one
          
           ,
           that
           Christ
           and
           his
           Apostles
           following
           the
           way
           of
           perfection
           ,
           had
           no
           right
           of
           property
           and
           dominion
           in
           any
           thing
           either
           in
           special
           or
           in
           common
           :
           which
           Berengarius
           a
           Franciscan
           
             being
             present
             ,
             utterly
             denyed
             to
             contain
             any
             erroneous
             doctrine
             ;
             but
             said
             ,
          
           it
           was
           a
           very
           good
           Catholick
           opinion
           ,
           and
           expresly
           grounded
           on
           Pope
           Nich.
           3.
           his
           Bull
           Exiit
           :
           
             upon
             which
             an
          
           Appeal
           
             was
             made
             to
             the
          
           Pope
           and
           Cardinals
           ;
           the
           Pope
           
             to
             proceed
             with
             the
             greater
             satisfaction
             in
             this
             weighty
             affair
             ,
             sends
             abroad
             to
             Universities
             and
             Learned
             men
             to
             know
             their
             opinion
             herein
             ;
             and
             because
          
           Nich.
           3.
           
             had
             pronounced
             an
          
           Anathema
           
             against
             those
             that
             should
             take
             upon
             them
             to
             interpret
             or
             debate
             the
          
           Bull
           Exiit
           ,
           
             he
             takes
             off
             this
          
           Anathema
           ,
           
             and
             gives
             all
             men
             free
             leave
             to
             deliver
             their
             judgements
             .
             In
             
             the
             mean
             time
             ,
             the
          
           Franciscans
           
             finding
             the
          
           Perfection
           
             of
             their
          
           Order
           
             called
             in
             Question
             ▪
             and
             suspecting
             the
          
           Popes
           
             ill-will
             towards
             them
             ;
             they
             met
             together
             at
          
           Perusium
           ;
           
             and
             published
             their
             sentence
             to
             all
             Christian
             People
             ,
          
           that
           the
           foresaid
           article
           was
           sound
           and
           Catholick
           ,
           because
           it
           had
           been
           approved
           be
           the
           Apostolical
           See.
           The
           Pope
           
             being
             throughly
             netled
             at
             this
             and
             other
             carriages
             of
             theirs
             in
             the
             controversie
             between
             him
             and
             the
             Emperour
             ,
             and
             at
             the
             insolent
             behaviour
             of
          
           Frier
           Bonagratias
           ,
           
             who
             was
             sent
             from
             the
          
           General
           Chapter
           
             to
             the
          
           Pope
           ,
           declared
           their
           Letter
           to
           be
           heretical
           ,
           
             and
             their
          
           Order
           
             to
             be
             founded
             in
          
           Heresie
           ;
           
           as
           Raynaldus
           
             shews
             from
             a
             Letter
             of
          
           Michael
           Caesenas
           then
           General
           
             of
             the
          
           Order
           ,
           
             extant
             in
             the
          
           Vatican
           Library
           :
           and
           finding
           ,
           saith
           Raynaldus
           ,
           that
           the
           Franciscans
           under
           the
           pretence
           of
           Apostolical
           Poverty
           did
           heap
           up
           riches
           to
           themselves
           ,
           which
           they
           would
           have
           the
           world
           to
           believe
           did
           not
           contradict
           their
           Vow
           and
           Rule
           ,
           because
           the
           Dominion
           and
           property
           was
           reserved
           to
           the
           Papal
           See
           ,
           he
           published
           the
           Bull
           ,
           Ad
           Conditorem
           ;
           
             in
             which
             he
             fully
             sets
             forth
          
           the
           hypocrisie
           
             of
             the
          
           Franciscans
           
             in
             pretending
             to
             the
          
           perfection
           of
           Poverty
           
             upon
             this
          
           reservation
           
             of
             the
          
           right
           of
           property
           and
           Dominion
           
             to
             the
          
           Apostolical
           See
           :
           
             For
             ,
             saith
             he
          
           ,
           the
           perfection
           
           of
           a
           Christian
           life
           ,
           lyes
           principally
           in
           charity
           ,
           which
           the
           Apostle
           calls
           the
           bond
           of
           Perfection
           ;
           which
           the
           contempt
           of
           worldly
           things
           did
           only
           prepare
           men
           for
           ,
           by
           taking
           off
           that
           solicitude
           which
           the
           care
           of
           Worldly
           affairs
           did
           carry
           along
           with
           it
           :
           but
           where
           the
           same
           solicitude
           continues
           ,
           there
           expropriation
           ,
           
             as
             he
             calls
             it
          
           ,
           can
           add
           nothing
           to
           Perfection
           .
           But
           ,
           
             saith
             he
          
           ,
           it
           is
           notorious
           that
           the
           Franciscans
           ,
           after
           the
           said
           Reservation
           of
           Property
           to
           the
           Popes
           ,
           were
           rather
           more
           than
           less
           solicitous
           about
           the
           procuring
           and
           keeping
           of
           worldly
           things
           ,
           both
           by
           suits
           at
           Law
           ,
           and
           otherwise
           .
           And
           under
           the
           pretence
           of
           this
           reservation
           ,
           they
           have
           unreasonably
           boasted
           of
           the
           perfection
           of
           their
           Poverty
           ;
           because
           they
           have
           the
           bare
           Use
           of
           things
           without
           property
           or
           Dominion
           .
           But
           if
           they
           would
           attend
           to
           things
           rather
           than
           bare
           words
           ,
           and
           submit
           to
           Truth
           ;
           they
           would
           find
           ,
           that
           they
           had
           much
           more
           than
           the
           bare
           Use
           ,
           having
           the
           liberty
           to
           sell
           ,
           exchange
           or
           give
           away
           .
           And
           in
           things
           consumed
           by
           Use
           ,
           to
           separate
           the
           property
           from
           the
           use
           ,
           is
           repugnant
           both
           to
           Law
           and
           Reason
           :
           and
           such
           a
           reserved
           Dominion
           is
           not
           real
           but
           verbal
           ,
           and
           a
           meer
           fiction
           :
           but
           supposing
           there
           could
           be
           a
           bare
           use
           ,
           yet
           it
           could
           not
           be
           given
           the
           property
           reserved
           ;
           because
           there
           can
           be
           no
           difference
           ,
           between
           such
           a
           bare
           Use
           ,
           and
           
           the
           full
           dominion
           .
           
             This
             and
             much
             more
             is
             contained
             in
             the
          
           Popes
           Bull
           ,
           
             which
             fully
             manifests
             that
             all
             this
             pretence
             of
          
           Poverty
           
             was
             a
             meer
          
           Iuggle
           ;
           
             and
             fit
             only
             to
             deceive
             the
             simple
             .
             For
             in
             things
             necessary
             to
             life
             it
             is
             impossible
             to
             part
             with
             the
          
           property
           and
           Dominion
           
             of
             them
             ;
             and
             in
             other
             things
             ,
             it
             is
             great
          
           hypocrisie
           
             to
             pretend
          
           poverty
           
             under
             the
             greatest
             plenty
             ,
             meerly
             because
             a
             titular
          
           Dominion
           
             is
             reserved
             to
             another
             Person
             .
             For
             as
          
           Augerius
           the
           Provincial
           
             of
             the
          
           Carmelites
           
             said
             truly
             upon
             this
             occasion
          
           ,
           
           the
           perfection
           of
           Poverty
           doth
           not
           lye
           so
           much
           in
           the
           Title
           ,
           as
           in
           the
           Use
           of
           things
           ;
           viz.
           such
           as
           tends
           to
           abate
           the
           motions
           of
           the
           flesh
           and
           swellings
           of
           the
           mind
           ;
           
             which
             he
             did
             not
             understand
             how
             it
             could
             be
             attained
             ,
             by
             a
          
           plentiful
           Use
           ,
           
             supposing
             it
             could
             be
             without
          
           property
           or
           Dominion
           .
        
         
           But
           notwithstanding
           this
           Bull
           of
           Iohn
           22.
           and
           the
           great
           Truth
           and
           Reason
           contained
           in
           it
           ,
           the
           Franciscans
           still
           went
           on
           with
           the
           same
           hypocrisie
           ;
           and
           they
           obtained
           that
           Favour
           of
           following
           ●opes
           to
           recall
           the
           
             Bull
             ,
             Ad
             Conditorem
          
           ,
           (
           which
           surely
           needed
           not
           to
           have
           been
           done
           in
           case
           Nichol.
           3.
           and
           he
           had
           not
           differed
           ,
           
           as
           Bellarmin
           and
           others
           would
           fain
           make
           the
           world
           believe
           )
           which
           was
           expresly
           done
           by
           Martin
           5.
           in
           the
           
             Bull
             Amabilis
             Fructus
          
           ,
           which
           was
           confirmed
           by
           
           
             Eugenius
             4.
             
             Calixtus
             3.
             
             Nicol.
             5.
             
             Pius
             2.
             
             Paul
             2.
             
             Sixtus
             4.
             
             Alexander
          
           6.
           and
           Leo
           10.
           
           Who
           all
           proceed
           upon
           the
           same
           
             solemn
             Foppery
          
           ,
           
           that
           the
           Franciscans
           had
           the
           perfection
           of
           Poverty
           ,
           because
           the
           Dominion
           and
           Property
           of
           their
           
             Houses
             ,
             Goods
          
           and
           Estates
           was
           not
           in
           themselves
           but
           in
           
             the
             Papal
             See.
          
           I
           might
           farther
           have
           shewn
           the
           hypocrisie
           of
           this
           pretence
           of
           Poverty
           ,
           from
           the
           resolutions
           of
           their
           Casuists
           in
           this
           matter
           ,
           and
           the
           frivolous
           subtilty
           of
           their
           distinctions
           to
           salve
           mens
           consciences
           ;
           but
           this
           is
           sufficient
           to
           my
           present
           purpose
           ,
           to
           shew
           how
           vain
           and
           foolish
           the
           pretence
           to
           perfection
           was
           in
           this
           Mendicant
           way
           ,
           which
           is
           fully
           confuted
           (
           supposing
           it
           to
           have
           been
           what
           it
           preten●ed
           )
           by
           that
           one
           saying
           of
           our
           Saviour
           ,
           
           
             It
             is
             a
             more
             blessed
             thing
             to
             give
             ,
             than
             to
             receive
             .
          
        
         
           §
           .
           16.
           
           Hitherto
           the
           Perfection
           of
           a
           
             Christian
             Life
          
           ,
           was
           sup●osed
           to
           lye
           in
           abstraction
           from
           the
           World
           ,
           and
           Poverty
           ,
           and
           
             diligence
             in
             the
             publick
             performance
             of
             the
             Ecclesiastical
             office
          
           ;
           but
           these
           latter
           Ages
           of
           the
           World
           have
           produced
           an
           Order
           of
           a
           very
           different
           nature
           from
           all
           before
           it
           ,
           but
           yet
           pretending
           to
           
             Divine
             Inspiration
          
           in
           the
           settlement
           of
           it
           :
           and
           that
           is
           the
           Order
           of
           Iesuites
           .
           〈◊〉
           the
           Monks
           having
           lost
           their
           
           reputation
           by
           laziness
           ,
           and
           the
           Friers
           by
           their
           hypocrisie
           ;
           and
           their
           Churches
           affairs
           requiring
           an
           Order
           busie
           and
           active
           :
           it
           was
           necessary
           that
           a
           new
           one
           should
           be
           advanced
           upon
           other
           pretences
           than
           the
           foregoing
           .
           And
           the
           Iesuits
           very
           well
           understanding
           ,
           how
           much
           all
           the
           former
           pretences
           were
           seen
           through
           ;
           and
           yet
           how
           necessary
           it
           was
           in
           some
           things
           to
           seem
           to
           comply
           with
           them
           ,
           they
           pitched
           upon
           such
           a
           Model
           of
           their
           own
           ,
           which
           took
           in
           what
           seemed
           most
           for
           their
           advantage
           ;
           and
           yet
           proposed
           such
           an
           end
           of
           their
           Society
           as
           seemed
           to
           advance
           it
           above
           all
           before
           it
           .
           For
           as
           Ribadineira
           well
           argues
           in
           their
           behalf
           ,
           
             the
             perfection
             of
             any
             Society
             is
             to
             be
             taken
             from
             the
             end
             of
             it
          
           ;
           
           
             now
             the
             end
             of
             their
             Society
             they
             pretended
             to
             be
             Charity
             and
             Edification
             ,
             which
             was
             in
             it self
             more
             excellent
             than
             any
             of
             the
             former
             Religious
             Orders
             .
          
           And
           that
           which
           other
           Orders
           accounted
           their
           perfection
           ,
           they
           expressed
           very
           little
           regard
           to
           :
           which
           was
           either
           ,
           1.
           
           
             The
             constant
             performance
             of
             the
             Ecclesiastical
             Office.
             2.
             
             Corporal
             Austerities
             .
             3.
             
             A
             Contemplative
             Life
             .
             4.
             
             The
             solemn
             Vows
             .
          
           As
           to
           every
           one
           of
           these
           the
           Iesuits
           have
           done
           our
           Work
           for
           us
           ,
           and
           have
           shewed
           that
           the
           Perfection
           of
           a
           
             Christian
             state
          
           doth
           not
           ●ye
           in
           any
           of
           them
           .
        
         
         
           1.
           
           Not
           ,
           
             in
             attendance
             on
             the
             performance
             of
             the
             Ecclesiastical
             Office
          
           ;
           for
           by
           the
           
             Popes
             Bulls
          
           and
           Constitutions
           of
           their
           Society
           they
           are
           excused
           from
           having
           
             any
             Choire
          
           ,
           
           or
           
             from
             saying
             their
             Canonical
             Office
             in
             publick
             ,
             although
             they
             be
             Priests
          
           ;
           and
           this
           is
           declared
           by
           the
           Popes
           at
           the
           same
           time
           ,
           when
           they
           declare
           
             that
             this
             Order
             was
             begun
             by
             the
             Inspiration
             of
             the
             Holy
             Ghost
          
           ;
           as
           appears
           by
           the
           Bulls
           of
           Paul
           3.
           and
           Iulius
           3.
           
           And
           after
           the
           Council
           of
           
             Trent
             Gregory
          
           13.
           confirmed
           the
           same
           priviledge
           to
           them
           ,
           
           
             that
             they
             might
             the
             better
             attend
             to
             their
             studying
             ,
             reading
             and
             preaching
          
           ;
           which
           Ribadineira
           and
           Pallavacini
           shew
           to
           have
           more
           excellency
           and
           perfection
           in
           it
           ,
           
           than
           
             attendance
             on
             the
             Choire
          
           :
           which
           they
           not
           only
           prove
           from
           a
           Council
           under
           
             Gregory
             the
             Great
          
           ,
           but
           from
           the
           practice
           of
           other
           
             Religious
             Orders
          
           ,
           which
           excuse
           their
           Professors
           and
           Preachers
           ,
           as
           being
           imployed
           about
           a
           nobler
           work
           .
           And
           
             Thomas
             Hurtado
          
           
           quotes
           an
           expression
           of
           a
           Iesuite
           ,
           wherein
           he
           commends
           their
           Order
           above
           any
           other
           ,
           
             because
             they
             have
             more
             regard
             to
             preaching
             and
             other
             duties
             ,
             than
             the
             Office
             of
             the
             Choire
             ,
          
           which
           saith
           he
           ▪
           
             is
             a
             publick
             affront
             to
             all
             Orders
             both
             of
             Monks
             and
             Friers
             :
          
           and
           another
           expression
           of
           Valentia
           ,
           worse
           than
           the
           former
           ,
           
             viz.
             Chorus
             ad
             ineptos
             ;
             viz.
          
           that
           
           such
           a
           constant
           attendance
           on
           the
           Offices
           of
           the
           Choire
           so
           often
           day
           and
           night
           ,
           wherein
           the
           Monastick
           Orders
           placed
           so
           much
           of
           the
           perfection
           of
           their
           lives
           ,
           was
           for
           those
           that
           were
           good
           for
           nothing
           else
           :
           and
           
             Oliver
             Bonarte
          
           doth
           imply
           ,
           
           
             that
             the
             Canonical
             Offices
             were
             intended
             to
             keep
             the
             Monks
             from
             idleness
             .
          
           How
           very
           much
           different
           is
           this
           from
           the
           opinion
           of
           those
           who
           place
           the
           perfection
           of
           the
           Monastick
           Life
           in
           this
           constancy
           of
           their
           publick
           devotion
           ?
        
         
           2.
           
           Not
           ,
           in
           corporal
           Austerities
           .
           
             For
             they
             have
             no
             rule
             at
             all
             by
             the
          
           Bulls
           and
           Constitutions
           
             of
             their
          
           Order
           ,
           
             requiring
             any
             of
             these
             ,
             as
             to
          
           Diet
           ,
           or
           habit
           ,
           or
           chastising
           
             themselves
             ;
             but
             they
             are
             left
             to
             the
             private
             discretion
             of
             particular
             persons
             ;
             yet
          
           Ribadineira
           saith
           ,
           they
           do
           not
           despise
           those
           that
           use
           them
           ;
           
             which
             I
             cannot
             easily
             believe
             ,
             if
             any
             credit
             may
             be
             given
             to
             the
             Letter
             of
             the
             Jesuit
          
           Barisonius
           
             which
             hath
             been
             several
             times
             printed
             ;
             bearing
             date
             from
          
           Bononia
           April
           21.
           1608.
           
             wherein
             among
             other
             things
             ,
             which
             he
             highly
             commends
             their
             society
             for
             above
             any
             other
             Religious
             Order
             ,
             this
             is
             one
             ,
          
           that
           they
           do
           not
           require
           those
           severities
           in
           Diet
           ,
           habit
           ,
           or
           lodging
           ,
           which
           not
           only
           afflict
           the
           body
           ,
           but
           weaken
           mens
           spirits
           ,
           and
           dull
           their
           understandings
           .
           
           And
           Card.
           Pallavacini
           
             in
             his
          
           Defence
           of
           the
           Society
           ,
           
           
             chiefly
             against
             the
          
           objections
           
             of
             other
          
           Orders
           ,
           
             doth
             not
             only
             confess
          
           ,
           that
           they
           do
           not
           require
           those
           rigours
           and
           severities
           either
           in
           Diet
           ,
           or
           other
           wayes
           ,
           
             which
             others
             pretend
             to
          
           ,
           but
           that
           the
           moderate
           way
           they
           proceed
           in
           is
           much
           more
           convenient
           and
           agreeable
           to
           the
           design
           of
           a
           Religious
           Society
           .
           And
           because
           the
           chief
           employments
           of
           the
           Society
           require
           sharpness
           of
           wit
           ,
           which
           according
           to
           Aristotle
           is
           joyned
           with
           a
           more
           delicate
           temper
           of
           body
           ,
           which
           is
           easily
           put
           out
           of
           order
           with
           hard
           usage
           ,
           therefore
           he
           looks
           upon
           the
           use
           of
           such
           hardships
           ,
           as
           very
           contrary
           to
           their
           main
           intention
           ,
           because
           they
           weaken
           both
           the
           body
           and
           mind
           together
           .
           All
           the
           office
           of
           vertue
           as
           to
           these
           things
           ,
           
             he
             saith
          
           ,
           is
           to
           retrench
           all
           extravagancies
           ,
           and
           such
           things
           which
           rather
           provoke
           than
           satisfie
           the
           appetite
           ;
           and
           an
           ability
           to
           endure
           hardships
           is
           rather
           an
           effect
           of
           Nature
           than
           Grace
           :
           
             and
             the
          
           Perfection
           
             of
             a
          
           Porter
           ,
           
             and
             not
             of
             a
          
           Christian
           .
        
         
           3.
           
           Not
           ,
           
             in
             a
             contemplative
             Life
          
           .
           For
           they
           undertake
           to
           prove
           ,
           that
           the
           Works
           of
           Charity
           ,
           which
           their
           Society
           is
           chiefly
           designed
           for
           ,
           viz.
           
             Preaching
             ,
             administring
             Sacraments
             ,
             Teaching
             Youth
             ,
          
           &c.
           are
           more
           excellent
           than
           a
           life
           of
           contemplation
           .
           On
           
           this
           account
           
             Iulius
             Nigronus
          
           
           at
           large
           proves
           the
           
             greater
             excellency
          
           of
           their
           Order
           than
           of
           any
           other
           :
           which
           the
           
             Franciscan
             Martyrologist
          
           
           will
           by
           no
           means
           allow
           to
           the
           Iesuits
           .
           And
           that
           ,
           which
           the
           Iesuits
           boast
           the
           most
           of
           ,
           viz.
           their
           
             fourth
             vo●
             of
             Obedience
          
           to
           the
           Pope
           ,
           about
           Missions
           ;
           he
           contends
           that
           their
           Order
           was
           under
           that
           Vow
           in
           a
           more
           eminent
           manner
           long
           before
           them
           ,
           as
           he
           proves
           from
           Bonaventure
           ,
           and
           others
           .
           Which
           is
           a
           thing
           I
           am
           willing
           to
           leave
           them
           to
           contend
           about
           .
        
         
           4.
           
           Not
           ,
           
             in
             the
             solemn
             Vows
          
           .
           For
           the
           Iesuits
           have
           found
           out
           a
           notable
           device
           of
           a
           
             simple
             Vow
          
           :
           by
           which
           they
           understand
           such
           a
           Vow
           as
           binds
           men
           no
           longer
           than
           the
           Society
           thinks
           fit
           .
           Gregory
           13.
           in
           his
           Bull
           of
           Confirmation
           ,
           
           declares
           ,
           
             that
             after
             the
             two
             years
             Novitiate
             are
             over
             ,
             those
             who
             will
             remain
             in
             the
             society
             must
             take
             the
             three
             substantial
             vows
             ,
             but
             only
             simple
             ,
             and
             not
             solemn
             ,
             after
             which
             they
             are
             incorporated
             into
             the
             Society
             ;
             notwithstanding
             which
             the
             General
             of
             the
             Order
             upon
             a
             cause
             which
             he
             shall
             judge
             reasonable
             may
             dismiss
             them
             ;
             and
             absolve
             them
             from
             all
             obligation
             of
             their
             Vows
             .
          
           Whereas
           before
           the
           perfection
           of
           the
           
             Monastick
             state
          
           was
           supposed
           to
           lye
           in
           the
           perpetual
           Obligation
           of
           the
           three
           vows
           ;
           and
           none
           were
           accounted
           of
           a
           
             Religious
             Order
          
           ,
           
           that
           had
           not
           taken
           upon
           them
           solemn
           vows
           ,
           (
           notwithstanding
           which
           Gregory
           13.
           immediately
           before
           this
           ,
           mentions
           
             the
             divine
             instinct
             by
             which
          
           Ignatius
           
             did
             make
             these
             Constitutions
             of
             his
             Order
          
           )
           and
           after
           adds
           ,
           
             that
             those
             who
             are
             only
             under
             these
             simple
             vows
             ,
             are
             as
             much
             partakers
             of
             all
             the
             merits
          
           (
           which
           no
           doubt
           are
           very
           great
           )
           
             and
             priviledges
             of
             the
             Order
             ,
             as
             those
             who
             are
             professed
             ;
             and
             as
             truly
             Religious
             as
             they
             ,
             and
             liable
             to
             the
             punishment
             of
             Apostates
             ,
             if
             they
             depart
             without
             leave
          
           ;
           
           Which
           the
           same
           Pope
           confirms
           by
           another
           Constitution
           (
           this
           
             simple
             vow
          
           not
           being
           so
           easily
           digested
           by
           other
           Orders
           ,
           and
           being
           thought
           repugnant
           to
           the
           very
           constitution
           of
           a
           
             Religious
             Order
          
           )
           But
           there
           was
           a
           Mysterie
           in
           this
           
             simple
             vow
          
           ,
           not
           so
           easily
           apprehended
           by
           such
           whose
           brains
           were
           too
           much
           mortified
           by
           Penances
           ;
           For
           notwithstanding
           they
           had
           obtained
           so
           much
           favour
           from
           
             Pope
             Pius
          
           5.
           to
           pass
           among
           the
           
             Mendicant
             Orders
          
           ,
           (
           because
           their
           
             Domus
             professae
          
           have
           no
           endowments
           ,
           
           though
           their
           Colleges
           have
           ,
           )
           that
           they
           might
           enjoy
           the
           great
           priviledges
           belonging
           to
           them
           :
           yet
           they
           took
           as
           much
           care
           as
           could
           be
           taken
           to
           prevent
           any
           such
           scandal
           as
           that
           of
           Poverty
           falling
           upon
           their
           Society
           .
           But
           this
           was
           not
           to
           be
           done
           after
           the
           dull
           way
           of
           the
           hypocrisie
           of
           the
           
             Mendicant
             
             Friers
          
           ;
           but
           they
           found
           out
           finer
           and
           subtiler
           devices
           of
           their
           own
           :
           To
           this
           end
           ,
           they
           made
           the
           distinction
           of
           the
           Colleges
           and
           
             Domus
             Professae
          
           ;
           the
           former
           were
           capable
           of
           the
           richest
           endowments
           ,
           wherein
           they
           took
           care
           for
           the
           education
           of
           Youth
           ;
           in
           the
           other
           were
           only
           
             Professed
             Iesuites
          
           who
           had
           taken
           the
           
             solemn
             vows
          
           ;
           and
           were
           imployed
           in
           Preaching
           ,
           Writing
           ,
           Sacraments
           ,
           &c.
           now
           these
           were
           to
           be
           without
           endowments
           to
           excite
           the
           freer
           Benevolence
           of
           the
           People
           ;
           but
           yet
           supposing
           their
           Charity
           should
           cool
           ,
           the
           endowments
           of
           the
           Colleges
           were
           to
           be
           in
           the
           hands
           of
           the
           Praepositus
           and
           the
           Society
           ;
           who
           would
           be
           sure
           not
           to
           suffer
           their
           chief
           men
           to
           want
           .
           And
           they
           have
           so
           very
           few
           of
           these
           ,
           that
           
             Card.
             Pallavacini
          
           saith
           ,
           
           
             that
             there
             are
             but
             about
             thirty
             of
             them
             belonging
             to
             the
             whole
             Society
             :
             whereas
          
           he
           confesses
           ,
           
             that
             there
             were
             about
             18000
             persons
             of
             their
             Society
             .
          
           But
           besides
           many
           other
           artifices
           made
           use
           of
           by
           them
           to
           draw
           the
           kindness
           of
           the
           Great
           ones
           to
           them
           (
           for
           they
           little
           regard
           any
           other
           ;
           and
           Barisonius
           saith
           ,
           
             some
             of
             the
             Mendicants
             had
             so
             exposed
             themselves
             by
             selling
             Masses
             at
             so
             low
             a
             rate
             ,
             that
             there
             was
             a
             necessity
             of
             reforming
             if
             not
             of
             utterly
             destroying
             the
             
             whole
             Order
          
           )
           the
           Iesuits
           reserved
           this
           way
           of
           improving
           the
           stock
           of
           the
           Society
           ,
           by
           the
           Mysterie
           of
           the
           
             simple
             Vows
             :
             viz.
          
           that
           those
           who
           are
           under
           them
           may
           
             possess
             estates
          
           ,
           which
           they
           cannot
           under
           the
           
             solemn
             vows
          
           ;
           (
           notwithstanding
           that
           one
           of
           these
           Vows
           is
           that
           of
           Poverty
           ,
           and
           that
           in
           the
           first
           year
           of
           
             Novitiate
             ,
             they
             are
             to
             renounce
             all
             temporal
             goods
             not
             only
             which
             they
             have
             at
             present
             ,
             but
             may
             have
             hereafter
          
           )
           by
           this
           means
           ,
           they
           can
           not
           only
           discharge
           themselves
           of
           unprofitable
           members
           without
           any
           burden
           to
           the
           Society
           ;
           but
           in
           case
           any
           inheritance
           chance
           to
           fall
           to
           any
           under
           the
           
             simple
             vow
          
           ,
           they
           put
           in
           a
           fair
           claim
           to
           it
           ;
           for
           he
           is
           declared
           
             capable
             to
             inherit
          
           ,
           and
           yet
           he
           hath
           parted
           with
           his
           
             right
             to
             the
             Society
          
           when
           he
           became
           a
           Member
           of
           it
           :
           and
           if
           it
           cannot
           be
           done
           any
           other
           way
           ,
           they
           release
           him
           of
           his
           
             simple
             Vow
          
           ,
           and
           leave
           the
           rest
           to
           his
           ingenuity
           .
           This
           is
           a
           fetch
           somewhat
           above
           the
           fat
           hearts
           of
           the
           Monks
           ,
           or
           the
           more
           gross
           hypocrisie
           of
           the
           Friers
           ;
           but
           I
           think
           is
           far
           enough
           from
           perswading
           any
           man
           that
           the
           constitutions
           of
           this
           Order
           came
           from
           the
           Inspiration
           of
           the
           
             Holy
             Ghost
          
           .
        
         
         
           §
           .
           17.
           
           
             The
             only
             Society
             remaining
             in
             the
          
           Roman
           Church
           ,
           
             of
             any
             name
             ,
             which
             puts
             in
             claim
             to
          
           Divine
           Inspiration
           
             in
             the
          
           Founders
           
             of
             it
             ,
             is
             that
             of
             the
          
           Oratorians
           :
           
             so
             the
             Preface
             to
             the
          
           Constitutions
           
             of
             the
          
           Congregation
           
             of
             the
          
           Oratory
           ,
           saith
           ,
           that
           
             Philip
             Nerius
          
           was
           wont
           to
           say
           ,
           that
           not
           he
           ,
           but
           God
           himself
           was
           the
           Author
           of
           it
           .
           
             The
             beginning
             of
             this
          
           Congregation
           
             was
             laid
             by
          
           Nerius
           in
           Private
           Meetings
           
             in
             his
             Chamber
          
           A.
           D.
           1551.
           
             which
             afterwards
             proving
             too
             little
             for
             his
             Company
             ,
          
           
           
             he
             removed
             to
             a
          
           Room
           
             over
             the
          
           Church
           
             of
             S.
          
           Hierom
           ;
           where
           Caesar
           Baronius
           ,
           Franciscus
           Taurusius
           ,
           
             and
             others
             of
             his
          
           Disciples
           ,
           
           
             though
             not
             in
          
           Orders
           ,
           did
           hold
           forth
           
             to
             the
             people
             :
             by
             which
             means
             ,
             so
             great
             a
             number
             flocked
             to
             them
             ,
             that
          
           Nerius
           
             was
             accused
             for
             keeping
          
           Conventicles
           
             before
             the
          
           Ecclesiastical
           Iudge
           ;
           
           
             but
             notwithstanding
             the
             severe
             rebukes
             he
             received
             from
             him
             ,
             they
             did
             not
             give
             over
             the
          
           Exercises
           
             of
             the
          
           Oratory
           ;
           
             and
             at
             last
             obtained
             leave
             to
             continue
             them
             .
             He
             was
             so
             used
             to
          
           Ecstasies
           and
           Raptures
           ,
           that
           Gallonius
           saith
           ,
           
           it
           was
           easier
           for
           him
           to
           fall
           into
           one
           of
           them
           ,
           than
           for
           another
           person
           to
           think
           of
           worldly
           matters
           ;
           and
           that
           to
           avoid
           them
           ,
           he
           was
           forced
           to
           divert
           his
           mind
           from
           divine
           thoughts
           .
           A.
           D.
           ●564
           .
           
             he
             laid
             the
          
           Foundation
           
             of
             his
          
           Congregation
           ,
           
             and
             made
             
             some
          
           Orders
           
             for
             the
          
           Government
           
             of
             it
             ;
             and
             besides
             the
          
           daily
           exercises
           
             at
             the
          
           Oratory
           ,
           Baronius
           and
           Bordinus
           
             preached
             on
          
           Sundayes
           
             in
             the
          
           Florentines
           Church
           ;
           
           
             every
             day
             of
             the
             Week
          
           ,
           Saturday
           
             only
             excepted
             ,
             four
             of
             the
          
           Fathers
           
             in
             their
             course
             made
             plain
          
           Discourses
           
             to
             the
             people
             for
             half
             an
             hour
             a
             piece
             ,
             the
             first
             two
             were
          
           Moral
           ,
           
             and
             the
             latter
             relating
             to
          
           Ecclesiastical
           History
           
             and
             the
          
           Lives
           
             of
             the
          
           Saints
           ;
           
             which
             part
          
           Nerius
           
             afterwards
             allotted
             to
          
           Baronius
           ,
           
             from
             whence
             he
             took
             the
             occasion
             of
             writing
             his
          
           Annals
           ;
           
           but
           Barnabeus
           
             saith
             withal
          
           ,
           that
           Nerius
           had
           much
           ado
           to
           keep
           Baronius
           from
           embracing
           one
           of
           the
           severest
           Religious
           Orders
           ,
           
           till
           Constantius
           Tassonus
           pretending
           divine
           inspiration
           ,
           
             told
             him
          
           ,
           God
           had
           not
           called
           him
           to
           it
           .
           A.
           D.
           1575.
           
           Gregory
           
             the
             thirteenth
             gave
             them
             his
          
           Bull
           
             for
             settling
             the
          
           Congregation
           
             of
             the
          
           Oratory
           
             in
             the
          
           Church
           of
           S.
           Maria
           in
           Vall●cell●
           ;
           
             with
             the
          
           Parochial
           Charge
           
             belonging
             to
             it
             ;
             and
             in
             imitation
             of
             this
             ,
             others
             were
             set
             up
             at
          
           Naples
           
             and
             several
             other
             places
             of
          
           Italy
           .
           Philip
           Nerius
           
             being
             made
          
           President
           
             of
             the
          
           Congregation
           
             sets
             himself
             to
             the
             framing
             the
          
           Constitutions
           
             of
             it
             ;
             in
             the
             first
             place
             ,
             he
             declared
             it
             to
             be
             his
             mind
             ,
          
           that
           none
           who
           were
           ,
           or
           should
           be
           of
           that
           Order
           should
           enter
           into
           any
           Vows
           at
           all
           ;
           
           and
           that
           if
           any
           had
           a
           mind
           to
           make
           solemn
           Vows
           ,
           they
           
           should
           leave
           the
           Congregation
           ,
           and
           betake
           themselves
           to
           some
           Religious
           Orders
           ;
           for
           be
           designed
           those
           of
           his
           Society
           should
           be
           thought
           Religious
           only
           by
           the
           good
           example
           of
           their
           lives
           ,
           and
           their
           diligence
           in
           preaching
           :
           and
           that
           the
           manner
           of
           living
           among
           them
           should
           be
           in
           a
           mean
           between
           the
           licentiousness
           of
           the
           World
           ,
           and
           the
           Austerities
           of
           the
           Religious
           Orders
           .
           
             Among
             the
          
           Constitutions
           
             of
             the
          
           Oratory
           ,
           
           
             this
             is
             one
          
           ,
           that
           in
           case
           the
           Major
           part
           should
           consent
           to
           the
           bringing
           Vows
           ,
           Oaths
           ,
           or
           Solemn
           Promises
           among
           them
           ,
           they
           may
           have
           the
           liberty
           to
           go
           to
           what
           Religious
           Order
           they
           please
           ,
           but
           the
           lesser
           part
           is
           to
           enjoy
           all
           the
           endowments
           of
           the
           Congregation
           ,
           as
           long
           as
           they
           continue
           in
           that
           liberty
           wherein
           the
           Congregation
           was
           first
           setled
           :
           which
           Constitution
           
             was
             approved
             by
          
           Paul
           
             the
             fifth
             .
             And
             in
             his
             time
             in
             imitation
             of
             this
             at
          
           Rome
           
             a
             new
          
           Congregation
           
             of
             the
          
           Oratory
           
             was
             set
             up
             at
          
           Paris
           
             without
             any
          
           Vows
           ,
           
           
             and
             with
          
           a
           full
           liberty
           of
           the
           Members
           of
           it
           as
           to
           the
           disposal
           of
           their
           estates
           ;
           so
           as
           they
           obtain
           no
           right
           ▪
           they
           lose
           none
           by
           being
           of
           the
           Congregation
           ,
           and
           pretend
           to
           no
           priviledges
           or
           exemptions
           from
           the
           jurisdiction
           of
           the
           Bishops
           ;
           but
           profess
           to
           live
           ,
           as
           much
           as
           any
           other
           Clergy-men
           ,
           in
           subjection
           to
           them
           ;
           which
           Congregation
           
             by
             the
             encouragement
             
             of
             the
             Bishops
             hath
             spread
             very
             much
             in
          
           France
           
             in
             a
             little
             time
             ,
             being
             brought
             in
             by
          
           Peter
           de
           Berulle
           A.
           D.
           1611.
           
             and
             before
             his
             death
          
           A.
           D.
           1628.
           the
           Sammarthani
           say
           ,
           
           that
           the
           Congregation
           of
           the
           Oratory
           was
           diffused
           almost
           over
           all
           
             France
             :
             and
             I
             do
             not
             question
             it
             found
             the
             greater
             favour
             from
             the
          
           Bishops
           ,
           
             because
             its
          
           constitution
           
             is
             so
             repugnant
             to
             that
             of
             the
          
           Religious
           Orders
           ;
           
             which
             place
             their
             greatest
             perfection
             in
             those
          
           Solemn
           Vows
           ,
           
           
             which
             the
          
           Oratorians
           
             make
             nothing
             of
             .
             And
             thus
             we
             have
             brought
             the
             pretence
             of
          
           Divine
           Inspiration
           
             so
             far
             ,
             that
             we
             have
             seen
             those
             things
             despised
             and
             rejected
             by
             it
             in
             the
          
           Roman
           Church
           ,
           
             wherein
             the
          
           perfection
           
             of
             the
          
           Monastick
           State
           
             was
             placed
             by
             the
             first
          
           Founders
           
             of
             it
             ;
             which
             is
             certainly
             sufficient
             to
             discover
             that
             this
             pretence
             must
             be
             counterfeit
             in
             some
             or
             other
             of
             these
             ;
             and
             according
             to
          
           Cardinal
           Bona's
           
             Rule
             in
             such
             cases
          
           ,
           we
           have
           reason
           enough
           from
           hence
           to
           suspect
           them
           all
           .
        
      
       
         
         
           CHAP.
           IV.
           
        
         
           Of
           the
           Conversion
           of
           England
           ,
           and
           the
           difference
           between
           the
           Brittish
           and
           Saxon
           Christians
           .
        
         
           §
           .
           1.
           
           MR.
           Cressy
           in
           the
           heat
           of
           his
           Zeal
           for
           the
           honour
           of
           S.
           Benedict
           ,
           would
           make
           the
           Vindication
           of
           him
           to
           be
           
             not
             barely
             the
             duty
             of
             those
             of
             his
             own
             Order
             ,
          
           
           
             but
             the
             common
             concernment
             of
             the
             whole
             Nation
             :
          
           and
           I
           cannot
           blame
           him
           ,
           considering
           the
           weakness
           of
           his
           Cause
           ,
           that
           he
           calls
           in
           so
           many
           to
           his
           assistance
           .
           He
           had
           a
           mind
           to
           engage
           
             the
             whole
             Western
             Patriarchate
          
           against
           me
           ,
           but
           being
           somewhat
           fearful
           lest
           that
           should
           not
           obey
           his
           Command
           ,
           and
           rise
           like
           one
           man
           for
           the
           honor
           of
           the
           Founder
           of
           his
           Order
           ,
           he
           summons
           the
           Arrierban
           of
           the
           
             English
             Nation
             ,
             as
             most
             especially
             concerned
          
           in
           the
           quarrel
           .
           If
           Mr.
           
           Cressy's
           Rhetorick
           had
           been
           equal
           to
           his
           passion
           ,
           and
           if
           his
           own
           rage
           could
           have
           
           enflamed
           a
           Nation
           ,
           what
           cause
           should
           I
           have
           had
           to
           repent
           the
           attempt
           of
           Eclipsing
           the
           glory
           of
           his
           Order
           ,
           by
           charging
           Fanaticism
           on
           the
           Founder
           of
           it
           ?
           But
           he
           comforts
           himself
           with
           the
           hopes
           
             that
             scarce
             any
             one
             hereafter
             will
             be
             willing
             to
             imitate
             my
             malignant
             ingratitude
             :
             Malignant
             ingratitude
             !
          
           Me●hinks
           it
           sounds
           very
           well
           ;
           especially
           in
           the
           same
           Chapter
           ,
           
           wherein
           he
           calls
           me
           
             Theological
             Scarron
             ,
             a
             man
             of
             poysonous
             hatred
             not
             only
             against
             the
             Church-Catholick
             Militant
             ,
             but
             Tri●●phant
             too
             ;
             than
             whom
             he
             does
             not
             know
             any
             Adversasary
             ,
          
           
           
             that
             could
             with
             all
             his
             study
             ,
             have
             shewed
             himself
             more
             imp●tent
             in
             his
             passions
             and
             less
             successful
             in
             Reasoning
             .
          
           And
           after
           such
           obliging
           Kindnesses
           as
           these
           ,
           had
           he
           not
           just
           reason
           to
           charge
           me
           with
           
             malignant
             Ingratitude
          
           ?
           Which
           being
           the
           utmost
           and
           most
           comprehensive
           terms
           of
           reproach
           ,
           put
           me
           in
           some
           ●opes
           ,
           that
           he
           hath
           brought
           up
           all
           that
           which
           lay
           so
           uneasie
           at
           the
           very
           bottom
           of
           his
           stomach
           :
           And
           now
           I
           shall
           reason
           the
           case
           with
           him
           ;
           and
           in
           truth
           I
           do
           not
           find
           the
           charge
           of
           Ingratitude
           laid
           upon
           me
           ,
           any
           further
           than
           as
           I
           am
           a
           Native
           of
           England
           ,
           in
           which
           he
           saith
           
             Christianity
             was
             established
             by
             the
             Disciples
             of
             S.
             Benedict
             :
          
           which
           being
           expressed
           in
           such
           large
           and
           general
           terms
           ,
           gave
           just
           occasion
           
           to
           the
           Person
           of
           Honour
           to
           tell
           him
           ,
           that
           
             Christianity
             was
             planted
             with
             us
             many
             hundred
             years
             before
             the
             birth
             of
             S.
          
           Benedict
           ;
           
           
             and
             that
             we
             may
             reasonably
             believe
             that
             it
             was
             sooner
             planted
             in
          
           Britain
           ,
           
             than
             it
             was
             at
          
           Rome
           
             it self
             ,
             since
             the
             last
             year
             of
          
           Tiberius
           
             was
             before
             S.
          
           Peters
           
             coming
             to
          
           Rome
           .
           Therefore
           Mr.
           Cressy
           craves
           leave
           to
           explain
           himself
           by
           saying
           ,
           
           
             that
             he
             did
             not
             speak
             it
             of
             the
             planting
             Christianity
             in
             our
             Island
          
           ;
           but
           he
           saith
           ,
           
             that
             which
             he
             said
             was
          
           (
           not
           by
           his
           favour
           
             that
             which
             he
             said
          
           ,
           for
           he
           said
           no
           such
           thing
           ;
           but
           that
           which
           he
           now
           tells
           us
           he
           meant
           by
           what
           he
           said
           ,
           was
           )
           that
           England
           ,
           
             or
             the
             Countrey
             and
             Nation
             of
             the
          
           English
           Saxons
           
             who
             drove
             the
             Christian
          
           Britains
           
             out
             of
             our
             part
             of
             the
             Island
             ,
             was
             indeed
             converted
             by
             the
             ●isciples
             of
             S.
          
           Benedict
           :
           
             and
             this
          
           ,
           he
           saith
           ,
           
             truly
             he
             must
             stand
             to
          
           .
           Some
           would
           be
           glad
           to
           meet
           with
           any
           thing
           ,
           which
           a
           man
           of
           so
           uncertain
           a
           humour
           as
           he
           hath
           been
           ,
           will
           at
           last
           stand
           to
           ;
           but
           the
           only
           reason
           is
           ,
           because
           
             he
             must
             ;
             i.
             e.
          
           because
           he
           is
           a
           Benedictin
           ;
           and
           therefore
           must
           believe
           and
           defend
           any
           thing
           that
           makes
           for
           the
           credit
           of
           his
           〈◊〉
           .
           It
           is
           very
           unhappy
           to
           Mr.
           Cressy
           that
           when
           he
           had
           Truth
           and
           Reason
           on
           his
           side
           he
           could
           not
           stand
           to
           it
           then
           ;
           but
           there
           are
           some
           troublesome
           Insects
           ,
           
           which
           fly
           up
           and
           down
           and
           make
           a
           great
           noise
           buzzing
           in
           
             the
             air
          
           ,
           and
           
             never
             stand
             to
             it
          
           till
           they
           at
           last
           fall
           into
           the
           most
           filthy
           places
           .
        
         
           But
           since
           Mr.
           Cressy
           thinks
           this
           a
           great
           aggravation
           of
           my
           crime
           ,
           and
           is
           so
           resolved
           
             to
             stand
             to
             it
          
           ,
           I
           shall
           try
           whether
           he
           be
           not
           capable
           of
           being
           shocked
           even
           in
           this
           fundamental
           point
           of
           the
           honour
           belonging
           to
           the
           
             English
             Benedictin
          
           Order
           .
           If
           then
           ,
           it
           cannot
           be
           proved
           ,
           either
           that
           Christianity
           was
           first
           brought
           among
           the
           
             English
             Saxons
          
           by
           the
           Benedictins
           ;
           or
           if
           it
           were
           ,
           that
           it
           was
           established
           in
           England
           by
           their
           means
           ,
           then
           all
           the
           reason
           Mr.
           Cressy
           will
           have
           left
           
             to
             stand
             to
          
           this
           assertion
           will
           be
           only
           ,
           because
           
             he
             must
          
           .
        
         
           §
           .
           2.
           
           I
           begin
           with
           the
           first
           bringing
           of
           Christianity
           among
           the
           
             English
             Saxons
          
           ;
           and
           notwithstanding
           that
           the
           Ecclesiastical
           History
           of
           those
           times
           ,
           is
           for
           the
           most
           part
           delivered
           by
           
             Saxon
             Monks
          
           ,
           who
           had
           alwayes
           a
           kindness
           for
           the
           
             Roman
             Missionaries
          
           ,
           and
           very
           little
           for
           the
           
             Brittish
             Bishops
          
           (
           as
           may
           be
           easily
           discerned
           even
           in
           Bede
           himself
           )
           yet
           by
           laying
           several
           circumstances
           together
           ,
           we
           may
           make
           it
           appear
           that
           Augustin
           and
           his
           Companions
           were
           not
           the
           first
           who
           brought
           the
           knowledge
           of
           Christianity
           
           among
           the
           
             English
             Saxons
          
           .
           The
           first
           settlement
           we
           find
           the
           Saxons
           made
           in
           this
           Nation
           ,
           (
           for
           no
           account
           of
           their
           Religion
           is
           to
           be
           expected
           before
           )
           was
           after
           the
           famous
           Victory
           of
           
             Aurelius
             Ambrosius
          
           ,
           wherein
           Hengist
           was
           defeated
           ;
           and
           afterwards
           his
           Son
           
             Occa
             ,
             Eosa
          
           and
           the
           rest
           of
           the
           Saxons
           in
           those
           parts
           submitted
           themselves
           to
           mercy
           ;
           upon
           which
           Ambrosius
           gave
           them
           a
           Countrey
           near
           Scotland
           ,
           and
           entred
           into
           a
           League
           with
           them
           :
           which
           saith
           
             Matthew
             Westminster
          
           happened
           
             A.
             D.
          
           490.
           
           wherein
           he
           followed
           the
           
             Brittish
             Historians
          
           ;
           for
           the
           Saxon
           generally
           omit
           any
           Victories
           of
           the
           
             Brittish
             forces
          
           ,
           and
           this
           particularly
           :
           yet
           William
           of
           Malmsbury
           ,
           
           who
           relates
           it
           somewhat
           differently
           ,
           saith
           ,
           that
           Hengist
           sent
           Occa
           and
           Ebusa
           
             into
             the
             Northern
             parts
             ,
             who
             having
             conquered
             those
             which
             opposed
             them
             ,
             they
             brought
             the
             rest
             to
             a
             voluntary
             submission
             .
          
           So
           that
           here
           we
           find
           the
           Brittains
           and
           Saxons
           united
           together
           so
           early
           under
           the
           
             Saxon
             Government
          
           ,
           which
           according
           to
           the
           computation
           of
           Henry
           of
           Huntingdon
           ,
           
           was
           but
           forty
           years
           from
           the
           Saxons
           first
           coming
           in
           England
           ;
           and
           that
           these
           Britains
           continued
           a
           long
           time
           in
           these
           Northern
           parts
           ,
           
           appears
           not
           only
           by
           the
           name
           of
           Cumberland
           (
           for
           Camden
           shews
           ,
           that
           the
           Cumbri
           and
           Cambri
           were
           
           the
           same
           )
           but
           from
           the
           rising
           of
           Caedwalla
           the
           Prince
           of
           the
           Britains
           in
           those
           parts
           against
           Edwin
           the
           King
           of
           the
           Northumbers
           ,
           
           who
           is
           said
           by
           
             Beda
             to
             have
             reigned
             both
             over
             the
          
           English
           and
           Britains
           :
           
             and
             was
             killed
             A.
             D.
          
           633.
           and
           the
           Britains
           in
           those
           parts
           are
           said
           
             to
             have
             enjoyed
             their
             liberty
             for
             forty
             six
             years
             ,
          
           
           viz.
           to
           the
           time
           of
           
           Beda's
           writing
           his
           History
           ;
           which
           was
           
             A.
             D.
          
           731.
           and
           after
           the
           coming
           in
           of
           the
           Saxons
           285.
           
           
           Now
           in
           this
           Kingdom
           of
           the
           
             Cambri
             Iohn
          
           of
           Tinmouth
           ,
           or
           Capgrave
           out
           of
           him
           ,
           saith
           ,
           
             that
             S.
          
           Kentigern
           
             came
             to
             preach
             Christianity
             ,
             and
             particularly
             ,
             he
             shewed
             that
          
           Woden
           
             the
             chief
             God
             of
             the
          
           Saxons
           
             was
             a
             mortal
             man
             and
             a
             King
             of
             the
          
           Saxons
           ,
           
           
             from
             whom
             several
             Nations
             were
             derived
             .
          
           Now
           I
           desire
           to
           know
           ,
           whether
           this
           were
           not
           preaching
           Christianity
           among
           the
           Saxons
           ,
           
           and
           that
           long
           before
           she
           coming
           of
           Augustin
           ,
           ●or
           Alford
           places
           it
           in
           
             A.
             D.
          
           566.
           and
           the
           landing
           of
           
             Augustin
             A.
             D.
             597.
             
             No
          
           ;
           
           saith
           Mr.
           Cressy
           ,
           
             he
             pre●ched
             only
             to
             the
          
           Picts
           
             who
             were
             revolted
             to
             the
          
           Saxon
           
             Idolatry
             ;
          
           :
           and
           to
           prove
           that
           ,
           makes
           use
           of
           an
           excellent
           way
           by
           corrupting
           his
           Author
           ;
           for
           the
           words
           in
           Ca●grave
           are
           these
           ,
           
             Woden
             verò
             quem
             principalem
             Deum
             crediderunt
             &
             Angli
             ,
             de
             quo
             originem
             duxerant
             ,
             cui
             &
             quartam
             feriam
             
             consecraverant
             ,
             hominem
             fuisse
             mortalem
             asseruit
             ,
             &
             Regem
             Saxonum
             à
             quo
             plures
             nationes
             genus
             duxerant
             :
          
           which
           he
           thus
           renders
           ;
           
             And
             as
             for
          
           Woden
           
             whom
             (
             by
             the
             seduction
             of
             the
             Saxons
             )
             they
             esteemed
             their
             principal
             God
             ,
             and
             to
             whose
             h●nour
             they
             consecrated
             the
             fourth
             day
             of
             the
             week
             ,
          
           &c.
           
           What
           pretence
           is
           there
           to
           understand
           these
           words
           of
           the
           Picts
           and
           not
           of
           the
           Saxons
           themselves
           ?
           I
           know
           Alford
           brings
           that
           clause
           in
           by
           way
           of
           Parenthesis
           ,
           and
           reads
           it
           thus
           (
           &
           
             praecipuè
             Angli
             de
             quo
             originem
             duxerant
             ,
          
           &c.
           )
           but
           I
           have
           set
           the
           words
           down
           exactly
           as
           they
           are
           published
           by
           Bollandus
           the
           Iesuit
           ,
           
           who
           mentions
           his
           own
           care
           in
           the
           publishing
           of
           it
           :
           but
           saith
           Mr.
           
             Cressy
             ,
             it
             is
             plain
             he
             meant
             the
             Picts
             ,
             because
             it
             is
             said
             that
             by
             his
             doctrine
             he
             freed
             the
             Nation
             of
             the
             Picts
             from
             Idolatry
             and
             heresie
             :
          
           Here
           again
           Mr.
           Cressy
           discovers
           his
           admirable
           ingenuity
           ;
           for
           the
           words
           in
           Capgrave
           are
           ,
           (
           several
           things
           being
           interposed
           )
           
             Pictorum
             patriam
             quae
             modo
             Galwedia
             dicitur
             ab
             Idololatriâ
             &
             haereticâ
             pravitate
             ,
             doctrin●
             suâ
             purgavit
             :
          
           which
           he
           mentions
           as
           a
           distinct
           thing
           from
           his
           former
           preaching
           in
           the
           
             Regnum
             Cambrense
          
           ;
           of
           which
           the
           former
           words
           are
           expresly
           spoken
           .
           And
           although
           Alford
           ,
           Mr.
           
           Cressy's
           Author
           ,
           will
           by
           no
           
           means
           allow
           any
           Saxons
           to
           be
           converted
           by
           Kentigern
           ,
           (
           for
           fear
           forsooth
           the
           Saxons
           should
           not
           owe
           their
           entire
           Christianity
           to
           S.
           
             Gregories
             Missionaries
          
           )
           yet
           Bollandus
           ingenuously
           confesseth
           ,
           
           that
           bo●h
           Kentigern
           and
           Gildas
           did
           employ
           their
           zeal
           and
           charity
           towards
           the
           conversion
           of
           the
           
             English
             Saxons
          
           .
           For
           in
           the
           life
           of
           Gildas
           published
           by
           
             Ioh.
             à
             Bosco
          
           ,
           
           it
           is
           said
           ,
           
             that
             the
             Northern
             p●rts
             of
             Britain
             flocked
             to
             his
             preaching
             ,
             and
             for
             saking
             the
             errours
             of
             Gentilism
             they
             destroyed
             their
             Idols
             ,
             and
             were
             ●aptized
             in
             the
             faith
             of
             the
             Holy
             Trinity
             .
          
           Mr.
           Cressy
           ,
           although
           he
           allows
           the
           next
           passages
           to
           be
           understood
           of
           
             Gildas
             Sapiens
          
           ,
           who
           lived
           after
           the
           Saxons
           had
           over-run
           the
           Island
           ;
           yet
           ,
           
           he
           applyes
           the
           for●er
           passage
           to
           an
           elder
           Gildas
           called
           
             Gildas
             Albanius
          
           ,
           that
           it
           might
           with
           less
           probability
           be
           understood
           of
           the
           conversion
           of
           the
           Saxons
           ;
           but
           Bollandus
           
           hath
           sufficiently
           proved
           that
           there
           was
           but
           one
           Gildas
           called
           by
           those
           several
           titles
           ,
           and
           so
           much
           is
           acknowledged
           by
           the
           
             French
             Benedictins
          
           ,
           
           so
           that
           no
           relief
           can
           be
           had
           from
           thence
           .
           Thus
           we
           see
           what
           ground
           we
           have
           to
           believe
           that
           the
           
             Northern
             Saxons
          
           were
           acquained
           with
           Christianity
           ,
           before
           the
           Order
           of
           Benedictines
           was
           ever
           heard
           of
           .
           The
           next
           settlement
           we
           find
           ,
           was
           of
           the
           
             Western
             Saxons
          
           by
           Cerdic
           who
           
           landing
           with
           a
           great
           force
           after
           the
           death
           of
           Hengist
           ,
           A.
           D.
           495.
           did
           so
           weary
           out
           the
           Britains
           ,
           that
           Malmsbury
           saith
           ,
           
           
             that
             they
             willingly
             yielded
             themselves
             to
             him
             ,
             and
             lived
             quietly
             together
             under
             his
             Government
          
           ;
           and
           is
           it
           then
           reasonable
           to
           conceive
           that
           so
           many
           Saints
           as
           lived
           in
           that
           Age
           by
           the
           Confession
           of
           our
           Adversaries
           ,
           should
           not
           in
           all
           that
           time
           acquaint
           their
           Neighbours
           with
           the
           
             Christian
             Doctrine
          
           ,
           (
           especially
           if
           it
           be
           true
           ,
           
           which
           Mr.
           Cressy
           reports
           of
           them
           ,
           
             that
             they
             wrought
             so
             many
             miracles
          
           )
           such
           as
           S.
           David
           ,
           S.
           Iustinian
           ,
           S.
           Dubricius
           ,
           S.
           Paternus
           ,
           S.
           Theliau
           ,
           S.
           Paulens
           ,
           &c.
           
           Certainly
           these
           men
           were
           in
           all
           respects
           better
           qualified
           than
           Augustin
           the
           Monk
           ,
           if
           one
           half
           of
           the
           Legends
           concerning
           them
           be
           true
           :
           and
           why
           should
           they
           neglect
           so
           necessary
           a
           duty
           where
           they
           had
           such
           advantages
           of
           doing
           it
           ,
           and
           such
           an
           easie
           way
           of
           working
           miracles
           to
           convince
           the
           Saxons
           ?
           
           Shall
           we
           say
           ,
           as
           
             Bede
             ▪
          
           doth
           ,
           
             that
             the
             Britains
             wholly
             neglected
             it
             ?
          
           but
           that
           must
           certainly
           be
           understood
           of
           such
           wretched
           Britains
           as
           Gildas
           describes
           ,
           not
           of
           such
           Saints
           as
           these
           were
           :
           and
           Bollandus
           
           thinks
           those
           words
           of
           Bede
           do
           need
           a
           limitation
           ,
           viz.
           
             that
             such
             Apostolical
             men
             were
             but
             few
             in
             comparison
             of
             those
             afterwards
             .
          
           Or
           shall
           we
           say
           ,
           that
           ,
           these
           Saints
           
           had
           a
           great
           mind
           to
           do
           it
           ,
           but
           because
           of
           the
           continual
           wars
           and
           persecutions
           they
           were
           forced
           to
           retire
           to
           a
           Monastick
           life
           ?
           No
           ,
           
           Mr.
           Cressy
           himself
           tells
           us
           ,
           that
           Cerdic
           
             did
             permit
             the
             Inhabitants
             of
          
           Cornwal
           ,
           
             paying
             an
             annual
             tribute
             ,
             to
             enjoy
             the
             exercise
             of
             the
             Christian
             Religion
             ;
             which
             ,
          
           saith
           he
           ,
           
             appears
             by
             the
             great
             number
             of
             Saints
             ,
             which
             in
             these
             and
             the
             following
             times
             flourished
             there
             .
          
           If
           there
           were
           such
           a
           number
           of
           Saints
           then
           ,
           how
           came
           they
           never
           to
           employ
           themselves
           in
           the
           Conversion
           of
           their
           Neighbour
           Inf●●els
           ?
           I
           had
           thought
           those
           who
           glory
           so
           much
           and
           beyond
           all
           reason
           in
           the
           Conversion
           of
           
             Remote
             Infidels
          
           ,
           would
           have
           allowed
           their
           Saints
           to
           have
           converted
           those
           that
           were
           so
           near
           at
           hand
           ;
           especially
           considering
           how
           successful
           they
           wer●
           ,
           where
           they
           undertook
           it
           .
           For
           ,
           S.
           Kentigern
           ,
           they
           tell
           us
           ,
           for
           his
           share
           purged
           Galloway
           ,
           converted
           Albania
           ,
           and
           sent
           disciples
           to
           the
           
             Orcades
             ,
             Norway
          
           ,
           and
           as
           far
           as
           Iseland
           .
           Methinks
           ,
           a
           little
           charity
           would
           have
           d●ne
           well
           nearer
           home
           ;
           when
           the
           Saxons
           needed
           it
           so
           much
           ,
           and
           they
           bred
           up
           such
           numbers
           of
           Disciples
           under
           them
           ,
           as
           is
           reported
           of
           
             Gildas
             ,
             Iltutus
          
           ,
           S.
           David
           ,
           and
           the
           rest
           of
           them
           .
           But
           if
           notwithstanding
           all
           this
           ,
           Christianity
           was
           unknown
           to
           the
           Saxons
           ,
           what
           will
           become
           of
           
             the
             Saintship
          
           
           of
           these
           persons
           who
           were
           so
           highly
           qualified
           ,
           by
           the
           
             gift
             of
             Tongues
          
           ,
           and
           all
           sorts
           of
           miracles
           ,
           (
           if
           their
           Writers
           say
           true
           )
           and
           yet
           utterly
           neglected
           to
           preach
           Christianity
           to
           the
           Saxons
           ?
           But
           for
           all
           that
           I
           can
           see
           ,
           the
           reputation
           of
           these
           
             British
             Saints
          
           must
           vaile
           ,
           when
           it
           stands
           in
           competition
           with
           the
           Apostolicalness
           of
           Augustin
           the
           Monk.
           
        
         
           §
           .
           3.
           
           
             But
             although
             in
             these
             rem●ter
             parts
             the
             Britains
             being
             mixed
             with
             the
             Saxons
             might
             acquaint
             some
             of
             them
             with
             the
             Christian
             Religion
             ;
             yet
             surely
             in
          
           Kent
           
             and
             those
             parts
             to
             which
          
           Augustin
           
             came
             ,
             he
             was
             the
             first
             who
             brought
             the
             knowledge
             of
             Christianity
             among
             them
             .
          
           This
           is
           as
           far
           from
           being
           true
           as
           the
           other
           :
           for
           to
           omit
           what
           Alford
           conf●sseth
           to
           be
           very
           probable
           ,
           
             viz.
             that
          
           Irmiric
           
             Father
             to
          
           Ethelbert
           
             did
             permit
             the
             Christian
             Religion
             to
             be
             professed
             in
             his
             Kingdom
          
           ;
           
           I
           shall
           insist
           upon
           what
           is
           more
           certain
           ;
           viz.
           the
           confe●sion
           of
           Bede
           himself
           ;
           
             that
             the
             same
             of
             the
             Christian
             Religion
             was
             brought
             to
          
           Ethelbert
           
             before
             the
             coming
             of
          
           Augustin
           ,
           
             by
             the
             means
             of
             a
             Christian
             Wife
             which
             he
             had
             of
             the
             Royal
             Family
             of
             the
             Franks
             named
          
           Bertha
           :
           
             whom
             he
             received
             from
             her
             Parents
             on
             that
             condition
             ,
             that
             he
             would
             suffer
             her
             to
             enjoy
             her
             Religion
             ,
             and
             to
             have
             a
             Bishop
             to
             attend
             her
             whose
             name
             
             was
          
           Luidhardus
           .
           What
           can
           be
           more
           plain
           from
           hence
           ,
           than
           that
           the
           first
           entertainment
           which
           Christianity
           met
           with
           in
           the
           Saxon
           Court
           was
           by
           the
           means
           of
           Queen
           Bertha
           and
           her
           Bishop
           Luidhardus
           ?
           This
           
             Queen
             Bertha
          
           was
           the
           only
           daughter
           of
           
             Ch●ripertus
             King
          
           of
           Paris
           (
           one
           of
           the
           four
           sons
           of
           Clotharius
           ,
           among
           whom
           his
           Kingdom
           was
           divided
           )
           by
           Ingoberga
           ;
           and
           her
           marriage
           is
           mentioned
           by
           
             Gregorius
             Turonensis
          
           ,
           
           to
           the
           Son
           of
           the
           King
           of
           Kent
           ;
           which
           marriage
           was
           in
           all
           probability
           solemnized
           before
           the
           death
           of
           Charipertus
           ;
           now
           Charipertus
           dyed
           
             A.
             D.
          
           567.
           so
           that
           Christianity
           had
           been
           known
           about
           thirty
           years
           in
           
             King
             Ethelberts
          
           Court
           before
           ever
           Augustin
           set
           footing
           upon
           English
           ground
           .
           And
           is
           it
           conceivable
           that
           when
           a
           Bishop
           had
           performed
           the
           exercises
           of
           the
           Christian
           Religion
           for
           thirty
           years
           in
           a
           Church
           for
           that
           purpose
           ,
           viz.
           S.
           Martins
           near
           Canterbury
           ,
           the
           
             English
             Saxons
          
           should
           know
           nothing
           of
           Christianity
           till
           Augustins
           arrival
           ?
           But
           this
           is
           not
           all
           ;
           for
           we
           have
           great
           reason
           to
           believe
           that
           the
           Conversion
           of
           the
           Saxons
           to
           Christianity
           is
           in
           a
           great
           measure
           owing
           to
           this
           Queen
           ,
           and
           her
           
             Bishop
             Luidhard
          
           ,
           or
           Letardus
           ;
           who
           had
           been
           Bishop
           of
           Senlis
           in
           France
           ,
           
           as
           Thorn
           tells
           us
           .
           I
           know
           herein
           how
           much
           I
           shall
           provoke
           the
           whole
           Generation
           
           of
           
             Romish
             Missionaries
          
           ;
           but
           I
           value
           not
           the
           displeasure
           of
           those
           whom
           Truth
           and
           Reason
           will
           enrage
           .
           William
           of
           Malmsbury
           (
           himself
           a
           Benedictin
           Monk
           ,
           and
           one
           of
           the
           most
           judicious
           of
           our
           Monkish
           historians
           ,
           
           )
           saith
           ,
           
             that
             by
          
           Ethelberts
           
             match
             to
             Queen
          
           Bertha
           ,
           
             the
             Saxons
             began
             by
             degrees
             to
             lay
             aside
             their
             barbarous
             customs
             ,
             and
             by
             conversation
             with
             the
             Fr●nch
             became
             more
             civilized
             :
             to
             which
             was
             added
             the
             holy
             and
             single
             life
             of
          
           Letardus
           
             the
             Bishop
             ,
             who
             came
             over
             with
             the
             Queen
             ,
             by
             which
             without
             speaking
             he
             did
             invite
             the
             King
             to
             the
             knowledge
             of
             Christ
             our
             Lord
             :
             by
             which
             means
             it
             came
             to
             pass
             that
             the
             mind
             of
             the
             King
             being
             already
             softened
             ,
             did
             so
             readily
             yield
             to
             the
             preaching
             of
          
           Augustin
           .
           By
           which
           it
           appears
           that
           the
           main
           of
           the
           business
           as
           to
           the
           Kings
           Conversion
           was
           effected
           before
           Augustins
           coming
           ;
           only
           for
           the
           greater
           solemnity
           of
           it
           ,
           a
           Mission
           from
           Rome
           was
           obtained
           ;
           and
           I
           am
           much
           deceived
           ,
           if
           Gregory
           himself
           doth
           not
           imply
           that
           it
           was
           at
           the
           request
           of
           the
           
             English
             Saxons
          
           themselves
           .
           I
           know
           very
           well
           what
           an
           idle
           story
           the
           Monks
           tell
           of
           the
           occasion
           of
           the
           conversion
           of
           the
           English
           Nation
           ,
           
             viz.
             S.
          
           Gregories
           
             seeing
             some
             pretty
             English
             boys
             to
             be
             sold
             for
             slaves
             at
          
           Rome
           ,
           
             and
             having
             luckily
             hit
             upon
             two
             or
             three
             pious
             quibbles
             
             in
             allusion
             to
             the
             names
             of
             their
             Nation
             and
             Countrey
             and
             King
             ,
             he
             was
             at
             last
             in
             good
             earnest
             moved
             to
             seek
             the
             Conversion
             of
             the
             whole
             Nation
             .
          
           A
           very
           likely
           story
           for
           so
           grave
           a
           Saint
           !
           I
           do
           not
           quarrel
           with
           it
           on
           the
           account
           of
           
             the
             custom
             of
             selling
             English
             slaves
             ,
          
           but
           for
           the
           
             Monkishness
             ,
             i.
             e.
          
           the
           silliness
           of
           it
           .
           
           I
           know
           Bede
           reports
           it
           ,
           but
           he
           brings
           it
           in
           after
           such
           a
           fashion
           ,
           as
           though
           he
           were
           afraid
           of
           the
           anger
           of
           his
           Brethren
           the
           Monks
           if
           he
           had
           left
           it
           out
           ;
           for
           he
           mentions
           it
           as
           a
           reverend
           tale
           with
           which
           the
           Monks
           used
           to
           entertain
           themselves
           ,
           that
           had
           come
           down
           to
           them
           ,
           by
           that
           infallible
           method
           of
           conveyance
           ,
           viz.
           
             Oral
             Tradition
          
           ,
           and
           quotes
           nothing
           else
           for
           it
           .
           Whereas
           in
           the
           Preface
           to
           his
           History
           he
           tells
           his
           Readers
           ,
           
             that
             in
             the
             matters
             relating
             to
          
           Gregory
           
             he
             relyed
             on
          
           Nothelmus
           
             who
             had
             been
             at
          
           Rome
           
             and
             had
             searched
             the
             Register
             of
             the
             Roman
             Church
          
           ;
           but
           we
           see
           as
           to
           this
           story
           he
           saith
           ,
           
             he
             had
             nothing
             but
             an
             old
             Tradition
             for
             it
             .
          
           
           But
           since
           Mr.
           Cressy
           is
           so
           zealous
           in
           Vindication
           of
           this
           story
           ,
           I
           desire
           the
           other
           part
           of
           it
           may
           not
           be
           left
           out
           which
           is
           told
           by
           
             Bro●pton
             Abbot
          
           of
           Iorval
           ;
           viz.
           
             that
             S.
          
           Gregory
           
             and
             his
             companions
             were
             come
             three
             dayes
             journey
             towards
          
           England
           ;
           
             and
             then
             sitting
             down
             reading
             in
             a
             Meadow
             ,
             a
             Grashopper
             leapt
             upon
             his
             
             Book
             and
             made
             him
             leave
             off
             reading
             ;
             then
             S.
          
           Gregory
           
             thinking
             seriously
             upon
             this
             little
             creatures
             name
          
           (
           for
           his
           wit
           lay
           much
           that
           way
           )
           he
           presently
           found
           this
           mysterie
           in
           it
           ,
           Locusta
           ,
           saith
           he
           ,
           
             quasi
             loco
             sta
          
           :
           which
           saith
           
             Brompton
             he
             spake
             by
             a
             Prophetick
             Spirit
             ,
             for
             messengers
             immediately
             came
             upon
             them
             from
          
           Rome
           
             and
             stopped
             their
             journey
          
           .
           And
           surely
           he
           had
           been
           much
           to
           blame
           to
           undertake
           such
           a
           journey
           upon
           the
           instigation
           of
           one
           quibble
           ,
           if
           he
           had
           not
           been
           as
           ready
           to
           turn
           back
           upon
           the
           admonition
           of
           another
           .
           But
           to
           set
           aside
           these
           
             Monkish
             fopperies
          
           ;
           the
           best
           Authority
           we
           can
           have
           in
           this
           case
           is
           of
           S.
           Gregory
           himself
           :
           several
           of
           whose
           Letters
           are
           still
           ext●nt
           in
           the
           Register
           of
           his
           
             Epistles
             ▪
          
           relating
           to
           this
           affair
           .
           In
           one
           sent
           to
           the
           Kings
           of
           
             France
             Theodoric
          
           ,
           and
           Theodebert
           ,
           he
           expresseth
           himself
           thus
           ;
           
           
             Atque
             ideo
             pervenit
             ad
             nos
             ,
             Anglorum
             gentem
             ad
             fidem
             Christianam
             ,
             Deo
             miserante
             ,
             desi●eranter
             velle
             converti
             ,
             sed
             sacerdotes
             vestros
             è
             vicino
             neglige●e●
             &
             desideria
             eorum
             cessare
             suâ
             aah●rtatione
             succendere
             .
             Ob
             hoc
             igitur
             Augustinum
             serv●●m
             Dei
             praesentium
             portitorem
             ,
             cujus
             zelus
             &
             studium
             bene
             nobis
             est
             cogn●tum
             ,
             cum
             aliis
             servis
             Dei
             praevid●mus
             illuc
             dirigendum
             .
             Quibus
             etiam
             injunximus
             ut
             aliquos
             secum
             è
             vicino
             debeant
             presbyteros
             ▪
             〈◊〉
             ,
             cum
             
             quibus
             eorum
             possint
             mentes
             agnoscere
             ,
             &
             voluntatem
             admonitione
             sua
             ,
             quantam
             Deus
             donaverit
             adjuvare
             :
          
           and
           to
           the
           same
           purpose
           he
           writes
           to
           Brunichildis
           their
           Mother
           .
           
             Indicamus
             ad
             nos
             pervenisse
             Anglorum
             gentem
             Deo
             ann●ente
             velle
             fieri
             Christianam
             ,
          
           
           &c.
           
           Which
           are
           the
           most
           remarkable
           testimonies
           we
           could
           desire
           to
           our
           purpose
           :
           for
           these
           Letters
           were
           sent
           by
           Augustin
           the
           Monk
           ,
           before
           ever
           he
           had
           been
           in
           England
           ;
           and
           therein
           the
           Pope
           expresseth
           
             the
             desire
             of
             the
             English
             Nation
             to
             embrace
             Christianity
          
           (
           not
           barely
           of
           Ethelbert
           and
           his
           
             Court
             )
             that
             this
             desire
             was
             made
             known
             at
          
           Rome
           ;
           
             that
             upon
             this
             the
             Pope
             sends
          
           Augustin
           
             and
             his
             Companions
             ;
             that
             the
             French
             who
             were
             their
             Neighbours
             had
             been
             too
             negligent
             in
             this
             Work
             ,
             and
             began
             to
             be
             more
             slack
             than
             formerly
             in
             it
             ;
             that
             however
             now
             ,
             since
             he
             had
             taken
             so
             much
             care
             to
             send
             these
             on
             purpose
             for
             that
             work
             ,
             he
             intreats
             them
             to
             send
             over
             so
             many
             Priests
             as
             might
             serve
             for
             their
             interpreters
             :
          
           which
           is
           a
           plain
           discovery
           ,
           that
           there
           had
           been
           entercourse
           about
           the
           Christian
           Religion
           between
           the
           French
           and
           the
           Saxons
           before
           ;
           and
           that
           still
           they
           understood
           their
           language
           so
           well
           ,
           as
           to
           serve
           for
           interpreters
           to
           Augustin
           and
           his
           Brethren
           .
           Mr.
           Cressy
           who
           pares
           and
           clips
           
           testimonies
           to
           make
           them
           serve
           his
           purpose
           ,
           renders
           those
           words
           ,
           
           
             Anglorum
             gentem
             desideranter
             velle
             converti
             ,
             &
             velle
             fieri
             Christianam
          
           ;
           only
           thus
           ,
           
             that
             the
             English
             Nation
             were
             in
             a
             willing
             disposition
             to
             receive
             the
             Christian
             faith
             :
          
           but
           certainly
           not
           a
           
             bare
             disposition
          
           ,
           but
           a
           desire
           too
           is
           implyed
           in
           them
           ,
           and
           the
           latter
           words
           with
           the
           same
           ingenuity
           he
           thus
           expresses
           the
           sense
           of
           ;
           
             but
             that
             the
             French
             Clergy
             and
             Bishops
             their
             Neighb●urs
             were
             negligent
             and
             void
             of
             all
             Pastoral
             solicitude
             towards
             them
             :
             whereas
             methinks
             desideria
             eorum
             cessare
             suâ
             adhortatione
             succendere
             ,
          
           are
           words
           ,
           which
           although
           they
           do
           blame
           them
           for
           
             present
             negligence
          
           ,
           do
           imply
           withall
           a
           
             former
             care
          
           ;
           for
           how
           could
           they
           
             cease
             to
             do
             that
          
           which
           they
           had
           never
           begun
           ?
           And
           
             Pope
             Gregory
          
           in
           his
           Letter
           to
           the
           Queen
           whom
           he
           calls
           Aldilberga
           attributes
           very
           much
           of
           the
           success
           of
           his
           Missionaries
           to
           
             her
             kindness
             and
             prudence
          
           ;
           
           
             although
             considering
             her
             zeal
             and
             learning
             ,
             it
             was
             rather
             to
             be
             wondered
             that
             the
             work
             was
             so
             long
             in
             doing
             :
             but
             ,
          
           he
           saith
           ,
           
             God
             had
             reserved
             the
             glory
             of
             the
             Conversion
             of
             the
             English
             Nation
             ,
             as
             a
             reward
             to
             her
             vertue
             ;
             and
             compares
             her
             with
          
           Helena
           ,
           
           
             hoping
             that
             by
             her
             means
             the
             Conversion
             of
             the
             Whole
             Nation
             would
             be
             made
             much
             more
             easie
          
           ;
           and
           
           he
           adds
           
             that
             her
             Fame
             had
             already
             reached
             as
             far
             as
          
           Constantinople
           .
           By
           which
           we
           see
           how
           much
           the
           knowledge
           and
           establishment
           of
           Christianity
           in
           
             thus
             Nation
          
           ,
           is
           owing
           to
           the
           care
           and
           devotion
           of
           this
           good
           Queen
           :
           and
           that
           
             Hadrianus
             Valesius
          
           had
           some
           reason
           to
           say
           ,
           
           
             that
             the
             Christianity
             of
          
           England
           
             was
             owing
             rather
             to
             the
             Franks
             ,
             than
             the
             Romans
             .
          
        
         
           §
           4.
           
           But
           supposing
           ,
           we
           should
           yield
           that
           Augustin
           and
           his
           Brethren
           were
           the
           first
           who
           brought
           Christianity
           among
           the
           
             English
             Saxons
          
           ;
           how
           comes
           from
           thence
           such
           a
           mighty
           obligation
           to
           the
           
             Benedictin
             Order
          
           ?
           Is
           it
           so
           unquestionable
           that
           they
           were
           all
           Benedictins
           who
           came
           over
           ,
           or
           that
           any
           of
           them
           were
           such
           ?
           By
           all
           the
           search
           I
           can
           make
           ,
           this
           may
           very
           well
           bear
           a
           dispute
           .
           For
           it
           is
           agreed
           on
           all
           sides
           that
           Augustin
           followed
           the
           same
           rule
           and
           was
           of
           the
           same
           Order
           that
           S.
           Gregory
           himself
           was
           of
           ;
           
           and
           no
           meaner
           a
           Person
           than
           
             Cardinal
             Baronius
          
           hath
           utterly
           denyed
           that
           S.
           Gregory
           was
           of
           the
           
             Benedictin
             Order
          
           ;
           
           methinks
           his
           Authority
           might
           at
           least
           have
           made
           Mr.
           Cressy
           not
           so
           peremptory
           in
           this
           matter
           ,
           and
           not
           so
           resolved
           
             to
             stand
             to
             it
          
           :
           especially
           considering
           the
           Reasons
           which
           he
           gives
           .
           For
           he
           plainly
           proves
           from
           S.
           Gregories
           own
           words
           in
           his
           
             Dialogues
             ,
             that
             when
             he
             founded
             
             his
             Monastery
             in
          
           Rome
           ,
           
             he
             did
             not
             take
             his
             Abbot
             from
             the
             Benedictin
             Monks
             ,
             who
             were
             then
             removed
             by
             the
             persecution
             of
             the
             Lombards
             to
             the
             L●teran
             Church
             ;
             but
             sent
             into
             the
             Province
          
           Valeria
           
             for
             one
          
           Valentius
           ,
           
             whom
             he
             called
             his
             own
             Abbot
          
           ;
           and
           withal
           shews
           
             not
             only
             that
             the
             Benedictin
             Monastery
             at
          
           Rome
           
             had
             a
             distinct
             succession
             of
             Abbots
             ,
             but
             that
             the
             Monasteries
             of
             that
             Province
             ,
             from
             whence
          
           Valentius
           
             was
             taken
             ,
             were
             not
             under
             the
             Benedictin
             Rule
             :
             and
             that
          
           Joh.
           Diaconus
           
             was
             much
             to
             blame
             for
             making
             S.
          
           Gregory
           
             a
             Monk
             under
             one
          
           Hilarion
           ,
           
             when
             himself
             saith
             expresly
             ,
             he
             was
             under
          
           Valentius
           .
           The
           freedom
           of
           this
           discourse
           of
           Baronius
           brought
           a
           swarm
           of
           Benedictin
           Monks
           about
           him
           ;
           
           
             Bellottus
             ,
             Const.
             Cajetanus
          
           ,
           and
           others
           ;
           but
           
             Antonius
             Gallonius
          
           undertook
           the
           defence
           of
           Baronius
           ;
           and
           at
           large
           shews
           ,
           
             that
             the
             Benedictins
             produced
             nothing
             but
             trifles
             ,
          
           
           
             forgeries
             and
             lyes
             to
             defend
             themselves
          
           ;
           and
           Spondanus
           confesses
           that
           
             Gallonius
             had
             with
             great
             strength
             overthrown
             the
             Benedictins
             arguments
             .
          
           
           But
           of
           late
           the
           
             French
             Benedictins
          
           have
           renewed
           the
           quarrel
           against
           Baronius
           ,
           
           who
           yet
           make
           use
           only
           of
           the
           baffled
           arguments
           of
           the
           former
           Benedictins
           ;
           and
           after
           all
           confess
           ,
           
             that
             they
             are
             but
             conjectures
             ;
             and
             that
             the
             greatest
             strength
             they
             have
             lyes
             in
          
           Augustin
           
           
             the
             Monk
             and
             his
             companions
             being
             of
             that
             Order
             .
          
           If
           therefore
           we
           desire
           them
           to
           prove
           Augustin
           to
           have
           been
           a
           Benedictin
           ,
           they
           presently
           fly
           to
           S.
           Gregories
           being
           so
           ;
           if
           we
           would
           have
           them
           prove
           Gregory
           to
           have
           been
           a
           Benedictin
           ,
           then
           they
           say
           he
           must
           be
           because
           Augustin
           was
           so
           .
           So
           that
           the
           main
           proof
           of
           the
           point
           ,
           is
           ,
           
             that
             it
             must
             needs
             be
             so
          
           ;
           and
           it
           must
           needs
           be
           so
           and
           they
           are
           resolved
           
             to
             stand
             to
             it
          
           ,
           because
           it
           is
           for
           the
           honour
           and
           advantage
           of
           their
           Order
           .
           And
           therefore
           our
           
             English
             Benedictins
          
           have
           thought
           themselves
           more
           than
           a
           little
           concerned
           in
           this
           Controversie
           :
           for
           what
           would
           open
           the
           purses
           and
           hearts
           of
           the
           people
           more
           towards
           them
           ,
           than
           for
           them
           to
           be
           accounted
           the
           
             Apostolical
             Order
          
           of
           England
           ?
           Alas
           !
           what
           have
           the
           merits
           of
           the
           Iesuits
           been
           to
           theirs
           ?
           They
           ,
           an
           upstart
           Order
           ,
           that
           have
           converted
           some
           in
           these
           latter
           times
           to
           Treason
           and
           the
           Gallows
           ;
           but
           the
           Benedictins
           ,
           the
           ancient
           
             Apostolical
             Benedictins
          
           ,
           were
           the
           only
           Persons
           who
           
             Converted
             England
          
           to
           the
           Christian
           faith
           ;
           and
           therefore
           they
           deserve
           greater
           respect
           than
           the
           Iesuits
           ;
           however
           the
           others
           have
           been
           too
           cunning
           for
           them
           .
           Thus
           we
           see
           ,
           upon
           what
           hinge
           the
           Controversie
           turns
           :
           and
           I
           cannot
           say
           ,
           the
           Benedictins
           have
           been
           wanting
           to
           themselves
           ;
           
           for
           Mr.
           Cressy
           hath
           not
           been
           the
           only
           Person
           ,
           who
           hath
           resolved
           
             to
             stand
             to
             it
          
           in
           this
           matter
           .
           Reynerius
           hath
           published
           a
           voluminous
           Book
           to
           this
           purpose
           ,
           which
           he
           calls
           ,
           
           
             the
             Apostleship
             of
             the
             Benedictins
             in
          
           England
           ;
           and
           he
           proves
           it
           chiefly
           from
           the
           
             common
             Tradition
             of
             the
             English
             Nation
             .
          
           And
           what
           demonstration
           can
           be
           greater
           ,
           than
           the
           Infallibility
           of
           
             Oral
             Tradition
          
           ?
           This
           is
           proving
           it
           in
           
             I.
             S.
          
           his
           
             Scientifical
             way
             .
             As
             though
             it
             were
             possible
             for
             the
             people
             to
             be
             deceived
             in
             a
             matter
             of
             such
             consequence
             ;
             which
             Mothers
             would
             be
             sure
             to
             teach
             their
             Children
             ;
             viz
          
           that
           Augustin
           the
           Monk
           and
           his
           c●mpanions
           were
           by
           no
           means
           Equitians
           ,
           or
           of
           any
           other
           Order
           ,
           but
           right
           and
           true
           Benedictins
           .
           I
           confess
           Reyner
           hath
           luckily
           hit
           on
           the
           right
           Mathematical
           way
           ;
           the
           very
           same
           
             Mons.
             Arnauld
          
           hath
           taken
           for
           Transubstantiation
           :
           for
           ,
           
           saith
           
             Reyner
             ,
             I
             will
             instance
             in
             an
             Age
             wherein
             all
             the
             Monasteries
             and
             Cathedral
             Churches
             possessed
             by
             Monks
             in
          
           England
           ,
           
             were
             in
             the
             hands
             of
             the
             Benedictins
          
           ;
           viz.
           
             in
             the
             Age
             of
          
           William
           
             the
             Conquerour
          
           :
           for
           which
           he
           quotes
           many
           Authors
           ,
           as
           
             Mons.
             Arnauld
          
           doth
           to
           prove
           Transubstantiation
           to
           have
           been
           the
           faith
           of
           the
           same
           Age
           :
           
             Now
             since
             it
             is
             evident
             that
             the
             Benedictin
             Order
             was
             then
             in
             possession
             ,
             
             and
             no
             time
             can
             be
             instanced
             in
             wherein
             the
             Benedictin
             Order
             was
             brought
             into
          
           England
           
             from
             the
             time
             of
          
           Augustin
           ,
           
             it
             necessarily
             follows
             that
          
           Augustin
           
             and
             his
             Companions
             brought
             it
             in
             .
          
           Here
           is
           a
           demonstration
           in
           the
           case
           !
           which
           I
           grant
           to
           be
           altogether
           as
           good
           ,
           as
           that
           which
           the
           men
           for
           
             Oral
             Tradition
          
           do
           produce
           for
           their
           Articles
           of
           Faith.
           Thus
           he
           proves
           it
           ,
           from
           Testimonies
           of
           Authors
           ,
           and
           the
           Foundations
           of
           Monasteries
           ,
           and
           the
           particular
           Histories
           of
           them
           ;
           by
           which
           it
           appearing
           ,
           that
           they
           were
           at
           such
           a
           time
           of
           the
           Benedictin
           Order
           ,
           and
           no
           account
           being
           given
           of
           any
           change
           of
           the
           Order
           ,
           he
           thinks
           it
           sufficiently
           proved
           that
           they
           were
           Originally
           Benedictins
           .
           But
           is
           it
           not
           possible
           to
           suppose
           that
           the
           Histories
           being
           afterwards
           written
           by
           
             Benedictin
             Monks
          
           ,
           they
           would
           for
           the
           honour
           of
           their
           Order
           conceal
           any
           such
           alteration
           ,
           if
           it
           had
           happened
           among
           them
           ?
           We
           find
           in
           other
           Countries
           ,
           the
           Benedictins
           have
           done
           the
           same
           thing
           ,
           and
           why
           should
           we
           wonder
           if
           they
           have
           done
           it
           in
           
             England
             ?
             Trithemius
          
           ,
           who
           was
           no
           fool
           ,
           
           for
           the
           greater
           honour
           of
           the
           Benedictins
           ,
           reckons
           Caprasius
           among
           the
           famous
           men
           of
           that
           Order
           ;
           but
           the
           mischief
           of
           it
           is
           that
           Caprasius
           lived
           about
           a
           hundred
           years
           before
           S.
           Benedict
           :
           
           as
           
             Vincentius
             Baralis
          
           observes
           .
           
           So
           likewise
           he
           piaces
           S.
           C●●sarius
           among
           them
           ,
           who
           dyed
           (
           after
           he
           had
           been
           Bishop
           of
           Arles
           forty
           years
           )
           before
           S.
           Benedict
           ,
           and
           therefore
           was
           somewhat
           unlikely
           to
           be
           bred
           up
           a
           Monk
           in
           his
           Order
           :
           indeed
           in
           one
           of
           his
           Homilies
           he
           calls
           S.
           
             Benedict
             our
             Father
          
           ;
           
           but
           the
           same
           Vincentius
           observes
           ,
           that
           the
           name
           Benedict
           was
           soisted
           in
           by
           the
           Monks
           ,
           no
           such
           name
           appearing
           in
           the
           antient
           MS.
           
           
           And
           it
           appears
           by
           the
           foregoing
           Chapter
           ,
           that
           this
           Demonstration
           will
           not
           hold
           in
           France
           ;
           and
           certainly
           there
           is
           as
           little
           reason
           it
           should
           in
           England
           .
        
         
           §
           .
           5.
           
           For
           Mr.
           Broughton
           hath
           taken
           a
           great
           deal
           of
           pains
           to
           prove
           ,
           
           
             That
             there
             were
             other
             antient
             Orders
             which
             continued
             after
             the
             coming
             of
          
           Augustin
           ,
           
             that
             neither
          
           Gregory
           nor
           Augustin
           ,
           
             nor
             his
             Companions
             could
             be
          
           Benedictins
           ;
           
             that
             the
             Monastick
             Rules
             introduced
             by
          
           Augustin
           
             were
             very
             different
             from
             those
             of
          
           Benedict
           ;
           
             both
             in
             habit
             ,
             customs
             ,
             publick
             service
             and
             other
             particulars
             :
          
           
           
             and
             that
             not
             any
             one
             Monastery
             ,
             till
             about
             an
             hundred
             years
             after
          
           Augustin
           
             's
             coming
             into
          
           England
           ,
           
             was
             or
             could
             be
             of
             S.
          
           Benedicts
           
             Rule
             or
             Order
          
           :
           and
           in
           answer
           to
           the
           former
           Demonstration
           ,
           he
           saith
           ,
           
             That
             since
             it
             is
             evident
             there
             was
             
             no
             such
             thing
             in
          
           Ethelbert
           and
           S.
           Austins
           
             time
             :
             the
             other
             latter
             times
             are
             produced
             to
             no
             purpose
             ;
             all
             men
             granting
             th●t
             both
          
           Benedictin
           
             Monks
             ,
             and
             many
             latter
             Orders
             were
             in
          
           England
           
             in
             those
             dayes
          
           .
           And
           what
           doth
           meek
           Mr.
           Cressy
           answer
           to
           angry
           Mr.
           Broughton
           ,
           as
           he
           calls
           him
           ?
           He
           produces
           the
           Testimony
           of
           our
           four
           L●arned
           Antiquaries
           Sr.
           
             R.
             C.
          
           Sr.
           
             H.
             Sp.
          
           Mr.
           Selden
           and
           Mr.
           Cambden
           ;
           which
           he
           produ●es
           falsly
           and
           to
           little
           purpose
           .
           Falsely
           ,
           for
           he
           thus
           introduces
           it
           ;
           
           
             that
             they
             expresly
             in
             opposition
             to
             Mr.
          
           Broug●ton
           
             test●fie
             ,
             that
             whereas
             he
             affirmed
             ,
             that
             the
             fi●●t
             Converters
             of
          
           Saxons
           in
           England
           ,
           
             were
             not
          
           Benedictins
           ,
           but
           Eq●itians
           ,
           &c.
           
           Who
           affirmed
           this
           ?
           Mr.
           Brought●n
           ?
           I
           with
           Mr.
           Cressy
           would
           learn
           to
           write
           either
           with
           more
           honesty
           ,
           or
           more
           care
           .
           Fo●
           M●
           .
           Broughton
           in
           the
           very
           Title
           page
           of
           his
           Book
           saith
           ,
           
             That
             the
             Design
             of
             it
             is
             to
             prove
             ,
             that
             in
             the
             Primitive
             Church
             of
             the
          
           Saxons
           ,
           
             there
             was
             no
             Rule
             ,
             nor
             Order
             from
          
           Egypt
           ,
           
             nor
             of
             S.
          
           Benedict
           ,
           
             nor
             of
             S.
             Equitius
          
           :
           and
           in
           the
           body
           of
           his
           Book
           he
           very
           often
           disproves
           
             their
             opinion
             who
             made
          
           Augustin
           
             and
             his
             Companions
             to
             be
             of
             an
          
           Equit●●n
           Order
           :
           and
           Mr.
           Broughton
           writ
           since
           their
           testimony
           and
           in
           con●utation
           of
           it
           .
           Now
           their
           Testimony
           ,
           as
           it
           is
           set
           down
           by
           Mr.
           Cressy
           ,
           is
           thus
           ,
           
             that
             they
             having
             
             spent
             much
             time
             in
             searching
             the
             Antiquities
             of
             our
             Nation
             do
             affirm
             ,
             they
             could
             find
             only
             two
             sorts
             of
             Monks
             in
             the
             antient
          
           Saxon
           
             Churches
             ,
             the
             first
             such
             as
             followed
             the
          
           Egyptian
           
             form
             of
             Monachism
             ,
             before
             S.
          
           Austin
           
             's
             arrival
          
           (
           which
           plainly
           makes
           against
           Mr.
           Cressy
           ,
           being
           an
           express
           acknowledgement
           ,
           that
           there
           was
           another
           Order
           of
           Monks
           among
           the
           Saxons
           ,
           and
           consequently
           that
           Christianity
           was
           entertain'd
           by
           them
           ,
           before
           S.
           Austins
           arrival
           in
           
             England
             )
             and
             the
             other
          
           Benedictins
           
             compantons
             of
             S.
          
           Austin
           .
           
             And
             as
             for
          
           Equitians
           ,
           
             no
             such
             name
             was
             extant
             in
             any
             antient
             record
             .
             Moreover
             ,
             that
             whereas
             they
             could
             exactly
             discover
             the
             Original
             and
             entrance
             of
             all
             other
             Religious
             Orders
             ,
             and
             could
             name
             the
             very
             years
             ,
             they
             could
             not
             do
             so
             of
             the
          
           Benedictins
           ,
           
             which
             firmly
             argues
             that
             S.
          
           Augustin
           
             and
             his
             associates
             were
          
           Benedictins
           ,
           &c.
           
           I
           could
           hardly
           believe
           that
           Persons
           of
           so
           much
           understanding
           would
           ever
           draw
           up
           such
           a
           Testimony
           as
           this
           ;
           which
           at
           least
           seems
           to
           contradict
           it self
           ;
           for
           whereas
           they
           say
           ,
           
             they
             could
             not
             name
             the
             year
             when
             the
          
           Benedictins
           
             came
             in
             ;
             and
             yet
             say
             that
             S.
          
           Augustin
           
             and
             his
             companions
             did
             bring
             the
          
           Benedictin
           
             Order
             hither
          
           ;
           the
           time
           of
           whose
           coming
           they
           as
           certainly
           knew
           ,
           as
           of
           any
           other
           Orders
           ,
           looks
           too
           much
           like
           a
           
           contradiction
           for
           such
           great
           men
           to
           be
           guilty
           of
           .
           But
           we
           must
           suppose
           they
           meant
           any
           year
           after
           Augustins
           coming
           ;
           yet
           I
           can
           hardly
           think
           such
           knowing
           persons
           should
           not
           at
           least
           be
           able
           to
           give
           a
           very
           probable
           conjecture
           concerning
           it
           .
           For
           in
           the
           MS.
           life
           of
           wilfrid
           extant
           in
           the
           Library
           of
           one
           of
           those
           Learned
           Persons
           ,
           and
           written
           by
           one
           that
           lived
           in
           the
           same
           time
           with
           him
           ,
           and
           whose
           name
           is
           mentioned
           by
           Bede
           in
           his
           History
           ,
           viz.
           
             Steph.
             Eddius
          
           or
           Heddius
           ,
           we
           have
           this
           account
           of
           him
           ;
           
             that
             at
             fourteen
             years
             of
             Age
             ,
          
           
           
             he
             was
             sent
             by
             Queen
          
           Eanf●ed
           
             to
             attend
             upon
             a
             Noble
             man
             called
          
           Cudda
           
             in
             the
             Monastery
             of
          
           Lindisfarn
           :
           
             After
             he
             had
             been
             there
             a
             while
             the
             Spirit
             moved
             him
          
           (
           suggerente
           Spiritu
           Sancto
           )
           
             to
             go
             to
          
           Rome
           ,
           
             to
             visit
             the
             Apostolical
             See
          
           ;
           adhuc
           inattritam
           viam
           gentinostrae
           temptare
           in
           cor
           adolescentis
           supradicti
           ascendit
           ;
           
             a
             road
             very
             little
             frequented
             by
             our
             Nation
          
           (
           it
           seems
           then
           Pilgrimages
           ,
           and
           Appeals
           to
           Rome
           were
           very
           little
           known
           in
           those
           dayes
           )
           .
           
           
             The
             Queen
             understanding
             his
             desire
             sends
             him
             to
          
           Erconbert
           
             King
             of
          
           Kent
           ,
           
             who
             found
             out
             a
             companion
             for
             him
             whom
             he
             calls
          
           Biscop-baducing
           ;
           (
           but
           more
           commonly
           known
           by
           the
           name
           of
           
             Benedict
             Biscop
          
           ,
           whose
           life
           is
           written
           by
           Bede
           ,
           
           and
           their
           going
           together
           is
           mentioned
           
           in
           his
           History
           )
           Wilfrid
           
             stayes
             a
             while
             behind
             in
          
           France
           ;
           
             but
             afterwards
             arrived
             at
          
           Rome
           ,
           
             where
             by
             the
             help
             of
          
           Boniface
           
             the
             Arch-Deacon
             he
             was
             well
             instructed
             in
             the
             Rules
             of
             Ecclesiastical
             Discipline
             ,
          
           
           
             and
             admitted
             to
             the
             Popes
             Favour
             and
             Benediction
             :
          
           (
           after
           which
           he
           ever
           continued
           the
           Popes
           most
           humble
           servant
           )
           .
           
             In
             his
             return
             through
          
           France
           
             he
             received
             the
             tonsure
             of
             S.
          
           Peter
           ;
           (
           for
           it
           seems
           they
           were
           so
           cunning
           in
           those
           days
           ,
           to
           know
           exactly
           the
           different
           cuts
           of
           S.
           Peter
           and
           S.
           Paul
           ,
           and
           of
           
             Simon
             Magus
          
           ,
           (
           as
           we
           may
           see
           afterwards
           )
           and
           wilfrid
           was
           guilty
           of
           no
           
             malignant
             ingratitude
          
           for
           this
           favour
           ,
           for
           he
           
             stood
             to
             it
          
           with
           great
           zeal
           against
           the
           Scots
           who
           liked
           S.
           Pauls
           Cut
           better
           )
           
             Upon
             his
             return
             he
             was
             entertained
             with
             great
             kindness
             by
          
           Alchfrid
           
             the
             Son
             of
          
           Oswi
           ,
           
           
             by
             whom
             he
             was
             drawn
             off
             from
             the
             customs
             of
             his
             Countrey
             to
             those
             of
          
           Rome
           ,
           
             from
             whom
          
           Wilfrid
           
             received
             the
             Monastery
             of
          
           Rippon
           ;
           
             and
             soon
             after
             was
             made
             Priest
             by
          
           Agilbertus
           .
           
           Then
           happened
           the
           famous
           conference
           between
           Wilfrid
           and
           Colman
           Arch-bishop
           of
           York
           about
           the
           time
           of
           Easter
           ,
           and
           the
           right
           Tonsure
           ,
           wherein
           wilfrid
           shewed
           a
           more
           than
           ordinary
           zeal
           for
           the
           
             Roman
             Customs
          
           ;
           insomuch
           that
           when
           upon
           the
           cession
           of
           Colman
           he
           was
           chosen
           Bishop
           he
           refused
           to
           be
           consecrated
           by
           any
           
           of
           them
           ,
           
           as
           
             Schismatical
             Persons
          
           ;
           and
           therefore
           in
           great
           humility
           he
           desired
           leave
           to
           be
           consecrated
           in
           France
           .
           In
           the
           mean
           time
           Ceadda
           by
           King
           
           Oswi's
           consent
           was
           made
           Bishop
           ,
           and
           consecrated
           at
           home
           ;
           Wilfrid
           upon
           his
           return
           finding
           the
           See
           ●ull
           ,
           was
           employed
           by
           
             Vulpher
             King
          
           of
           the
           Mercians
           to
           settle
           Monasteries
           ;
           
           and
           after
           the
           death
           of
           Deus-dedit
           he
           was
           sent
           for
           by
           
             E●bert
             King
          
           of
           
             Kent
             ,
             where
             he
             went
             up
             and
             down
             through
             his
             Countrey
             ,
          
           and
           then
           adds
           ,
           
             &
             cum
             Regula
             Benedicti
             instituta
             Ecclesiarum
             bene
             melioravit
             ,
             he
             improved
             the
             Orders
             of
             Churches
             by
             the
             Rule
             of
             S.
          
           Benedict
           :
           which
           is
           in
           effect
           to
           say
           ,
           
             that
             he
             first
             brought
             this
             Order
             among
             them
          
           ;
           for
           how
           could
           he
           better
           their
           Orders
           by
           it
           ,
           if
           they
           had
           it
           among
           them
           before
           ?
           And
           he
           presently
           adds
           ,
           
             Tun●
             ergo
             in
             illis
             regionibus
             sancto
             Episcopo
             sicut
             Paulo
             Apostolo
             magnum
             estium
             fidei
             Deo
             adjuvante
             apertum
             est
             :
          
           as
           though
           the
           ●eceiving
           the
           Order
           of
           S.
           Benedict
           were
           of
           as
           much
           consequence
           as
           
             believing
             the
             Christian
             Faith.
          
           After
           three
           years
           by
           
           Theodore's
           means
           then
           Arch-bishop
           of
           Canterbury
           ,
           he
           was
           put
           into
           the
           Archbishoprick
           Of
           York
           and
           Ceadda
           deposed
           ;
           he
           had
           not
           been
           long
           there
           ,
           but
           refusing
           to
           consent
           to
           the
           making
           of
           three
           Bishops
           under
           him
           ,
           he
           was
           deprived
           by
           
             Theodore
             :
             
             Wilfrid
          
           appeals
           to
           Rome
           ,
           and
           hastens
           thither
           himself
           ,
           where
           he
           was
           kindly
           received
           (
           for
           Rome
           from
           its
           foundation
           hath
           been
           an
           Asylum
           for
           fugitives
           especially
           when
           their
           coming
           helps
           to
           increase
           its
           
             Grandeur
             )
             Pope
             Agatho
          
           with
           his
           Council
           orders
           his
           restitution
           ;
           
           and
           threatens
           deprivation
           and
           excommunication
           to
           those
           that
           refuse
           him
           :
           Wilfrid
           returns
           loaden
           with
           Reliques
           ,
           and
           the
           
             Popes
             Bull
          
           ;
           the
           King
           and
           the
           Bishops
           refuse
           to
           obey
           the
           Popes
           command
           ;
           and
           instead
           of
           restoring
           him
           ,
           
           the
           King
           commits
           him
           to
           Prison
           ,
           and
           afterwards
           banished
           him
           ;
           and
           he
           returned
           not
           home
           till
           the
           second
           year
           of
           Aldfrid
           ,
           
           where
           he
           continued
           not
           long
           but
           he
           was
           banished
           again
           for
           refusing
           to
           submit
           to
           the
           
             Synodical
             Constitutions
          
           at
           home
           .
           
           Then
           a
           Synod
           was
           called
           of
           all
           the
           Bishops
           of
           England
           to
           which
           Wilfrid
           was
           summon'd
           ,
           where
           he
           upbraided
           the
           Bishops
           ,
           
           
             that
             they
             had
             opposed
             the
             Popes
             command
             for
             twenty
             two
             years
             ,
             and
             wondered
             they
             durst
             prefer
             the
             Constitutions
             of
          
           Theodore
           
             before
             the
             Bull
             of
             the
             Pope
             .
          
           (
           Was
           not
           England
           in
           great
           subjection
           to
           Rome
           at
           that
           time
           ,
           when
           all
           the
           Bishops
           (
           one
           factious
           person
           excepted
           )
           refused
           to
           obey
           the
           Pope
           upon
           an
           appeal
           for
           two
           and
           twenty
           years
           together
           ?
           and
           governed
           themselves
           by
           their
           own
           Constitutions
           in
           opposition
           to
           the
           Popes
           express
           
           command
           ?
           )
           Notwithstanding
           ,
           the
           Bishops
           persist
           in
           their
           resolution
           ,
           and
           would
           hearken
           to
           no
           terms
           ,
           
           unless
           Wilfrid
           would
           submit
           to
           their
           sentence
           ,
           and
           oblige
           himself
           to
           
             run
             no
             more
             beyond
             Sea
          
           ;
           which
           he
           refuses
           to
           do
           ,
           and
           appeals
           again
           to
           Rome
           ,
           upon
           which
           Wilfrid
           and
           all
           his
           adherents
           were
           solemnly
           excommunicated
           .
           But
           it
           is
           observable
           ,
           that
           where
           Wilfrid
           speaks
           the
           most
           in
           his
           own
           vindication
           ,
           he
           insists
           on
           these
           things
           as
           his
           great
           merits
           :
           
             that
             he
             had
             been
             the
             great
             instrument
             of
             converting
             the
          
           Scots
           (
           and
           English
           following
           them
           )
           
             to
             the
             true
          
           Easter
           
             and
             the
             right
             Tonsure
             ;
             and
             that
             he
             had
             brought
             the
             Monks
             under
             the
             Rule
             of
             S.
          
           Benedict
           ;
           
             which
             no
             man
             had
             brought
             among
             them
             before
             .
          
           By
           which
           we
           see
           ,
           that
           Wilfrid
           (
           at
           least
           ,
           in
           the
           Northern
           parts
           )
           was
           the
           first
           who
           brought
           in
           the
           
             Benedictin
             Order
          
           .
           Which
           passage
           Ead●erus
           a
           
             Benedictin
             Monk
          
           in
           the
           li●e
           of
           Wilfrid
           ,
           
           tho●ght
           convenient
           to
           leave
           out
           ,
           although
           he
           takes
           most
           of
           the
           rest
           out
           of
           Heddius
           ;
           and
           so
           doth
           Fredegodus
           in
           the
           rumbling
           Verses
           of
           his
           life
           ,
           
           published
           lately
           by
           the
           Benedictins
           of
           France
           :
           but
           William
           of
           Malmsbury
           hath
           the
           very
           same
           words
           in
           effect
           of
           Wilfrid
           ,
           
           
             that
             ●e
             gloried
             that
             he
             had
             been
             the
             first
             who
             brought
             the
          
           Benedictin
           
             Order
             into
             those
             parts
          
           .
           It
           is
           a
           strange
           objection
           of
           Reyner
           against
           
           this
           ,
           
             that
             he
             would
             not
             boast
             of
             doing
             it
             there
             ,
             unless
             it
             had
             been
             every
             where
             else
             in
          
           England
           
             before
             his
             time
          
           ;
           
           for
           we
           have
           no
           mention
           at
           all
           of
           this
           Rule
           here
           before
           his
           time
           ;
           and
           he
           might
           think
           he
           had
           cause
           to
           glory
           to
           begin
           that
           Order
           in
           the
           North
           ,
           and
           to
           give
           an
           example
           to
           others
           :
           and
           if
           our
           Historians
           say
           true
           ,
           he
           brought
           it
           into
           the
           Midland
           parts
           ,
           for
           he
           had
           a
           great
           hand
           in
           the
           consecration
           of
           the
           Abby
           of
           Evesham
           ,
           which
           
             Pope
             Constantin
          
           in
           his
           Bull
           ,
           
           saith
           
             it
             was
             to
             be
             under
             the
          
           Benedictin
           
             Rule
             ,
             quae
             minus
             in
             illis
             partibus
             adhuc
             habetur
             ,
             which
             is
             yet
             very
             little
             known
             in
             those
             parts
             .
          
           So
           that
           the
           coming
           in
           of
           the
           
             Benedictin
             Order
          
           into
           those
           parts
           of
           England
           is
           not
           a
           matter
           of
           so
           great
           obscurity
           as
           those
           Learned
           Persons
           supposed
           ;
           and
           that
           some
           time
           after
           the
           death
           of
           Augustin
           and
           his
           Companions
           ;
           but
           it
           hath
           been
           therefore
           thought
           so
           obscure
           ,
           because
           only
           this
           Author
           ,
           who
           was
           never
           yet
           printed
           ,
           makes
           so
           express
           mention
           of
           it
           ;
           the
           Benedictins
           afterwards
           thinking
           it
           made
           for
           their
           honour
           to
           conceal
           it
           .
        
         
           §
           .
           6.
           
           The
           greatest
           difficulty
           seems
           to
           be
           about
           our
           Church
           of
           Canterbury
           ,
           of
           which
           Mr.
           Selden
           saith
           ,
           
           
             that
             it
             was
             alwayes
             supposed
             to
             be
             of
             the
          
           Benedictin
           
             Order
             ,
             from
             its
             first
             Foundation
             by
          
           Augustin
           ,
           For
           ,
           saith
           
           he
           ,
           
             since
             there
             were
             alwayes
             Monks
             there
             ,
             and
             no
             other
             Order
             named
             ,
             we
             have
             reason
             to
             believe
             them
             to
             have
             been
          
           Benedictins
           ;
           
             for
             the
             name
             of
             Monk
             being
             set
             without
             addition
             of
             Family
             ,
             he
             supposes
             in
             the
             Western
             parts
             to
             have
             implyed
             a
          
           Benedictin
           ,
           
             as
             in
             the
             Eastern
             one
             of
             S.
          
           Basils
           Order
           .
           Supposing
           this
           were
           granted
           of
           the
           latter
           times
           ,
           after
           that
           the
           
             Benedictin
             Order
          
           prevailed
           in
           the
           times
           of
           Duns●an
           ;
           when
           the
           
             Concordia
             Regularis
             Anglic●
             Nationis
          
           was
           generally
           received
           after
           the
           Expu●sion
           of
           the
           Canon●cal
           and
           Secular
           Clergy
           out
           of
           most
           Cathedrals
           ;
           yet
           I
           can
           see
           no
           reason
           at
           all
           for
           it
           before
           ,
           when
           there
           were
           so
           many
           different
           Rules
           of
           Monks
           both
           here
           and
           in
           Italy
           and
           France
           .
           All
           those
           who
           lived
           after
           the
           Monastick
           way
           ,
           whether
           they
           lived
           by
           Rule
           ,
           or
           only
           un●er
           the
           Government
           of
           a
           Superiour
           ,
           had
           equally
           the
           name
           of
           Monks
           given
           to
           them
           .
           But
           of
           all
           sorts
           of
           Monks
           of
           that
           time
           ,
           those
           whom
           Augustin
           brought
           with
           him
           ,
           and
           were
           setled
           at
           Canterbury
           ,
           seem
           to
           be
           the
           farthest
           from
           the
           Benedictin
           Ru●e
           ;
           for
           any
           one
           that
           looks
           into
           that
           ,
           will
           easily
           see
           that
           it
           was
           intended
           for
           
             illiterate
             persons
          
           ,
           who
           were
           to
           imploy
           themselves
           in
           Work
           when
           the
           Office
           of
           the
           ●●oire
           was
           over
           ;
           and
           for
           such
           who
           lived
           at
           a
           distance
           from
           Cities
           ,
           and
           consequently
           were
           to
           have
           all
           conveniencies
           
           within
           themselves
           ,
           and
           all
           the
           Monks
           in
           their
           Course
           were
           to
           go
           through
           the
           Office
           of
           the
           Kitchin
           and
           such
           like
           :
           But
           those
           whom
           S.
           Gregory
           sent
           over
           with
           Augustin
           were
           Clergy-men
           ,
           and
           to
           be
           constantly
           imployed
           in
           preaching
           and
           other
           duties
           of
           their
           Function
           :
           and
           when
           Augustin
           sent
           to
           Gregory
           for
           directions
           (
           after
           he
           was
           made
           Bishop
           )
           how
           he
           should
           live
           among
           them
           ;
           Gregory
           takes
           not
           the
           least
           notice
           of
           the
           
             Benedictin
             Rule
          
           ,
           
           which
           on
           such
           an
           occasion
           he
           would
           certainly
           have
           done
           ,
           if
           they
           had
           been
           of
           that
           Order
           ;
           but
           only
           tells
           him
           ,
           
             he
             ought
             to
             live
             with
             his
             Clergie
             after
             the
             custom
             of
             the
             Primitive
             Church
             ,
             which
             was
             to
             have
             all
             things
             in
             common
             .
          
           From
           which
           it
           is
           very
           plain
           ,
           that
           he
           considered
           them
           as
           Clergy-men
           ;
           who
           if
           they
           had
           been
           tyed
           to
           the
           
             Benedictin
             Rule
          
           ,
           could
           have
           had
           very
           few
           hours
           of
           the
           day
           ,
           either
           for
           study
           ,
           or
           their
           other
           imployments
           .
           Only
           he
           adviseth
           them
           
             in
             the
             beginning
             of
             this
             Church
             to
             follow
             the
             pattern
             of
             the
             Church
             of
          
           Hierusalem
           ,
           
             to
             live
             in
             a
             Community
             together
             :
          
           Much
           after
           the
           same
           way
           which
           S.
           Augustin
           had
           brought
           into
           reputation
           in
           Africa
           among
           his
           Clergie
           ,
           and
           who
           from
           thence
           in
           latter
           times
           were
           called
           
             Canons
             Regular
          
           .
           And
           which
           is
           very
           observable
           to
           our
           purpose
           ,
           Eugenius
           the
           fourth
           in
           a
           Bull
           in
           behalf
           of
           
           the
           Canons
           of
           the
           
             Lateran
             Church
          
           ,
           
           saith
           expresly
           ,
           that
           St.
           
             Gregory
             commanded
          
           Austin
           
             to
             establish
             this
             Order
             in
             the
             English
             Church
             .
          
           And
           these
           Canons
           (
           without
           the
           first
           community
           )
           continued
           in
           the
           Church
           of
           Canterbury
           ,
           long
           after
           the
           
             Benedictin
             Monks
          
           were
           brought
           into
           it
           .
           For
           I
           find
           as
           low
           as
           
             Thomas
             Beckets
          
           time
           ,
           that
           Alexander
           the
           third
           writ
           to
           the
           Arch-bishop
           of
           Canterbury
           ,
           to
           make
           good
           his
           promise
           to
           one
           whom
           he
           had
           admitted
           
             Canon
             of
             that
             Church
          
           ,
           
           and
           promised
           him
           the
           first
           Prebend
           that
           feil
           ;
           from
           whence
           the
           Gloss
           of
           the
           
             Canon
             Law
          
           deduceth
           ,
           that
           a
           man
           may
           be
           instituted
           Canon
           of
           a
           Church
           ,
           and
           yet
           expect
           the
           next
           vacancy
           ,
           supposing
           that
           he
           receives
           some
           profits
           though
           but
           small
           the
           mean
           while
           .
           And
           
             Thomas
             Becket
          
           mentions
           the
           Prebends
           of
           Canterbury
           that
           were
           vacant
           in
           one
           of
           his
           MS.
           
           Epistles
           to
           Henry
           2.
           
           And
           that
           Monks
           and
           Canons
           have
           both
           continued
           in
           the
           same
           Church
           ,
           is
           fully
           proved
           by
           Pennottus
           .
           
           If
           therefore
           I
           should
           grant
           ,
           that
           the
           
             Benedictin
             Monks
          
           came
           early
           into
           that
           Church
           ;
           yet
           that
           proves
           nothing
           as
           to
           the
           conversion
           of
           the
           Nation
           by
           them
           ;
           for
           those
           were
           of
           the
           Clergie
           who
           were
           employ'd
           in
           that
           work
           ;
           the
           Monks
           by
           the
           
             Benedictin
             Rule
          
           being
           so
           strictly
           tyed
           to
           the
           service
           of
           the
           Choire
           ,
           as
           made
           them
           fit
           for
           very
           
           little
           besides
           .
           I
           shall
           not
           therefore
           disspute
           with
           Mal●sbury
           or
           Mr.
           Selden
           ,
           
           whether
           Alfric
           
             were
             the
             first
             who
             brought
             in
             the
             Monks
             ;
             or
             whether
             they
             were
             not
             settled
             by
          
           Boniface
           
             in
             the
             time
             of
          
           Laurentius
           ?
           but
           this
           I
           insist
           upon
           ,
           that
           whereas
           by
           that
           constitution
           of
           Boniface
           ,
           the
           Clergie
           of
           that
           Church
           were
           required
           to
           associate
           to
           them
           a
           
             Company
             of
             Monks
          
           ;
           in
           all
           probability
           it
           was
           intended
           for
           this
           purpose
           ,
           that
           while
           the
           others
           were
           imployed
           in
           other
           duties
           of
           their
           Function
           ,
           the
           Monks
           might
           be
           ready
           to
           attend
           the
           service
           of
           the
           Choire
           :
           and
           yet
           neither
           Boniface
           nor
           Gregory
           ever
           call
           them
           by
           the
           name
           of
           
             Benedictin
             Monks
          
           ;
           or
           so
           much
           as
           once
           mention
           that
           Rule
           in
           all
           the
           affairs
           relating
           to
           the
           
             Saxon
             Church
          
           :
           which
           will
           seem
           very
           strange
           ,
           considering
           its
           Novelty
           at
           that
           time
           ,
           and
           what
           small
           reputation
           it
           was
           in
           ,
           either
           in
           France
           ,
           or
           Italy
           .
           
           And
           however
           Wilfrid
           ,
           or
           
             Benedict
             Biscop
          
           might
           in
           some
           particular
           Monasteries
           introduce
           the
           
             Benedictin
             Rule
          
           ;
           yet
           as
           that
           Learned
           Gentleman
           Sr.
           
             Iohn
             Marsham
          
           hath
           observed
           ,
           
           
             there
             is
             no
             General
             Constitution
             prescribing
             it
             ,
             before
             the
             Council
             of
          
           Winchester
           under
           Dunstan
           ,
           
             A.
             D.
          
           965.
           and
           then
           it
           was
           not
           the
           
             pure
             Benedictin
             Rule
          
           ,
           but
           a
           
             Collection
             of
             antient
             Customs
          
           accommodated
           to
           that
           Rule
           ;
           as
           will
           easily
           appear
           to
           any
           
           that
           will
           compare
           the
           Rule
           and
           that
           
             Concordia
             Regularis
          
           together
           ;
           not
           as
           it
           was
           imperfectly
           published
           by
           Mr.
           Selden
           ,
           but
           as
           it
           is
           extant
           entire
           in
           
             Reyners
             Appendix
          
           .
           
           Methinks
           so
           great
           a
           zealot
           ,
           as
           Dunstan
           was
           for
           the
           Benedictin
           Order
           ,
           should
           not
           have
           continued
           the
           
             old
             Customs
          
           together
           with
           that
           Rule
           ,
           if
           he
           had
           been
           of
           Mr.
           
           Cressy's
           mind
           ,
           in
           believing
           it
           to
           have
           been
           written
           by
           
             Divine
             Inspiration
          
           :
           nay
           ,
           Wilfrid
           and
           
             Benedict
             Biscop
          
           ,
           were
           not
           for
           the
           
             pure
             Benedictin
             Rule
          
           ;
           for
           the
           former
           ,
           some
           say
           ,
           joyned
           the
           
             Gregorian
             Office
          
           with
           it
           ,
           and
           the
           latter
           declares
           expresly
           ,
           
           
             that
             he
             had
             gathered
             his
             Rule
             out
             of
             the
             Customes
             of
             seventeen
             Monasteries
             :
          
           which
           was
           a
           very
           vain
           and
           fruitless
           labour
           ,
           if
           he
           had
           thought
           S.
           Benedict
           writ
           his
           Rule
           by
           the
           
             Inspiration
             of
             the
             Holy
             Ghost
          
           .
        
         
           The
           
             French
             Benedictins
          
           who
           have
           lately
           undertaken
           to
           prove
           that
           
             the
             Benedictins
             converted
          
           England
           ,
           do
           suppose
           ,
           without
           reason
           ,
           that
           since
           by
           the
           Constitution
           of
           Boniface
           it
           appears
           
             that
             there
             were
             Monks
             very
             early
             in
             the
             Church
             of
          
           Canterbury
           ,
           
           
             they
             must
             be
             either
             Equitian
             or
             Benedictin
             Monks
          
           ;
           we
           meddle
           not
           with
           
             Equitian
             Monks
          
           ,
           which
           our
           learned
           Antiquaries
           upon
           good
           grounds
           say
           ,
           
             they
             meet
             with
             no
             footsteps
             of
             in
             our
             Records
             :
          
           that
           was
           a
           particular
           
           conceit
           of
           Baronius
           ,
           and
           was
           quitted
           by
           his
           defender
           Gallonius
           ;
           but
           we
           say
           ,
           that
           in
           Italy
           at
           that
           time
           ,
           there
           were
           several
           institutions
           of
           Monks
           different
           from
           those
           of
           S.
           Equitius
           and
           S.
           Benedict
           .
           For
           every
           Person
           who
           affected
           that
           kind
           of
           Life
           ,
           and
           was
           able
           to
           found
           a
           Monastery
           ,
           gave
           such
           Rules
           to
           it
           ,
           as
           he
           thought
           fit
           .
           Some
           were
           first
           instituted
           for
           
             devotion
             and
             labour
          
           ,
           as
           it
           is
           plain
           the
           
             Benedictin
             Order
          
           was
           ,
           by
           the
           Rule
           of
           it
           ;
           others
           for
           devotion
           and
           study
           ,
           as
           it
           is
           evident
           those
           of
           Cassiodore
           were
           ,
           
           by
           the
           occasion
           of
           them
           ,
           and
           the
           Counsel
           he
           gives
           them
           ;
           others
           for
           those
           of
           the
           Clergy
           to
           live
           together
           after
           a
           Monastick
           way
           ;
           of
           which
           sort
           Penottus
           shews
           there
           were
           many
           in
           Italy
           at
           that
           time
           ,
           after
           the
           bringing
           over
           that
           Order
           from
           Africa
           by
           Gelasius
           Son
           of
           Valerius
           a
           Bishop
           of
           Africa
           ,
           
           who
           had
           been
           one
           of
           S.
           Augustins
           Disciples
           .
           Now
           there
           being
           so
           many
           several
           wayes
           and
           designs
           of
           a
           
             Monastick
             Life
          
           at
           that
           time
           ,
           it
           can
           by
           no
           means
           be
           sufficient
           to
           prove
           the
           ancient
           Monks
           of
           Canterbury
           mentioned
           by
           Boniface
           to
           have
           been
           Benedictins
           ,
           because
           they
           were
           not
           Equitians
           ;
           and
           if
           we
           suppose
           them
           to
           have
           been
           Monks
           joyned
           to
           the
           
             Canonical
             Clergy
          
           at
           Canterbury
           for
           attendance
           on
           the
           Choire
           ,
           as
           the
           
             Benedictin
             Monks
          
           were
           to
           the
           Canons
           of
           the
           
             Lateran
             
             Church
          
           after
           the
           destruction
           of
           the
           Monastery
           of
           Cassino
           ;
           yet
           this
           is
           far
           enough
           from
           proving
           that
           Augustin
           or
           the
           
             Preaching
             Monks
          
           were
           of
           that
           Order
           ;
           which
           it
           is
           their
           design
           to
           prove
           .
           And
           themselves
           suggest
           that
           concerning
           the
           Council
           of
           Boniface
           when
           Mellitus
           was
           at
           Rome
           ,
           which
           affords
           us
           a
           good
           argument
           against
           them
           ;
           viz.
           
           
             that
             when
          
           Mel●itus
           
             was
             sent
             to
          
           Rome
           ,
           
             about
             the
             affairs
             of
             the
             English
             Church
             ,
             they
             confess
             that
             a
             dispute
             was
             raised
             about
             the
             Benedictin
             Monks
             whether
             they
             were
             capable
             of
             Priesthood
             or
             no
             ?
          
           But
           what
           likelihood
           was
           there
           that
           should
           have
           been
           ever
           called
           in
           Question
           at
           Rome
           ,
           if
           it
           had
           been
           a
           thing
           so
           notorious
           that
           Gregory
           and
           Augustin
           and
           his
           Companions
           were
           of
           that
           Order
           ,
           and
           had
           born
           the
           office
           of
           Priesthood
           ?
           Who
           durst
           have
           questioned
           it
           ,
           after
           that
           S.
           Gregory
           had
           declared
           it
           not
           only
           by
           his
           example
           ,
           but
           by
           the
           Mission
           of
           Austin
           and
           his
           Brethren
           hither
           to
           Preach
           and
           do
           all
           Priestly
           offic●s
           ?
           But
           the
           ground
           of
           the
           Question
           was
           not
           for
           the
           Monks
           bred
           up
           to
           Learning
           ,
           as
           th●se
           of
           S.
           Gregories
           own
           Monastery
           were
           ,
           out
           of
           which
           Austin
           and
           his
           Brethren
           came
           ;
           but
           for
           those
           who
           were
           bred
           up
           only
           to
           devotion
           and
           Labour
           ,
           as
           those
           of
           the
           
             Benedictin
             Order
          
           must
           be
           by
           their
           Rule
           ;
           as
           to
           which
           it
           might
           very
           well
           bear
           a
           dispute
           ,
           
           since
           their
           time
           was
           to
           be
           otherwise
           employed
           ;
           and
           all
           that
           Pope
           Boniface
           
             had
             to
             say
             was
             ,
             that
             S.
          
           Benedict
           
             doth
             no
             where
             forbid
             it
          
           ;
           but
           withall
           by
           his
           Rule
           he
           gives
           such
           directions
           that
           no
           man
           can
           observe
           them
           ,
           as
           every
           one
           swears
           to
           do
           ,
           and
           perform
           the
           necessary
           duties
           of
           the
           
             Priestly
             Office
          
           together
           .
           The
           testimony
           of
           
             Iohannes
             Diaconus
          
           hath
           been
           long
           since
           answered
           by
           Gallonius
           ,
           
           who
           hath
           shewed
           him
           to
           be
           a
           very
           incompetent
           witness
           in
           this
           matter
           .
           But
           they
           have
           not
           at
           all
           taken
           notice
           of
           the
           Testimony
           of
           Malmsbury
           ,
           who
           saith
           ,
           
             that
             the
             Benedictin
             Order
             came
             into
             England
             from
             the
             Abby
             of
             .
          
           Fleury
           ;
           
           
             being
             brought
             hither
             by
          
           Oswald
           ;
           who
           had
           been
           a
           Monk
           there
           ,
           not
           long
           before
           the
           Council
           of
           Winchester
           ;
           which
           first
           made
           any
           establishment
           of
           it
           here
           .
           I
           do
           not
           then
           deny
           ,
           that
           this
           Order
           was
           introduced
           by
           a
           particular
           devotion
           of
           some
           persons
           in
           some
           few
           places
           before
           ;
           to
           which
           the
           testimonies
           of
           
             Wilfrid
             ,
             Benedict
             Biscop
          
           ,
           and
           Aldelmus
           refer
           ;
           but
           the
           general
           reception
           of
           it
           was
           not
           before
           the
           times
           of
           Dunstan
           ;
           and
           with
           what
           confusions
           and
           disorders
           ,
           with
           what
           severities
           ,
           and
           injustice
           to
           the
           Canonical
           and
           Secular
           Clergy
           it
           was
           then
           established
           ,
           may
           be
           easily
           seen
           in
           our
           Histories
           .
           For
           
             Dunstan
             ,
             Oswald
          
           ,
           and
           Ethelwald
           set
           themselves
           
           with
           all
           their
           power
           ,
           (
           which
           was
           great
           by
           the
           Favour
           of
           
             King
             Edgar
          
           )
           to
           drive
           out
           the
           Canons
           out
           of
           the
           
             Cathedral
             Churches
          
           belonging
           to
           them
           ,
           and
           to
           bring
           in
           the
           Monks
           in
           their
           Rooms
           :
           and
           other
           Bishops
           thought
           it
           a
           good
           way
           to
           preferment
           to
           follow
           their
           example
           .
           And
           from
           hence
           forward
           the
           
             Benedictin
             Monks
          
           kept
           the
           possession
           not
           only
           of
           the
           greater
           Monasteries
           ,
           but
           of
           several
           of
           the
           
             Cathedral
             Churches
          
           ,
           contrary
           to
           the
           design
           of
           their
           Rule
           ,
           if
           the
           
             Cistertian
             Abbots
          
           may
           be
           believed
           ,
           
           who
           declare
           their
           Resolution
           to
           keep
           to
           the
           
             Benedictin
             Rule
          
           ,
           and
           therefore
           would
           
             wholly
             withdraw
             from
             Cities
          
           ,
           and
           
             have
             nothing
             to
             do
             in
             Churches
             ,
             that
             so
             they
             might
             live
             retired
             ,
             not
             upon
             the
             profits
             of
             Churches
             ,
             but
             upon
             their
             own
             stock
             and
             industry
             ,
             according
             to
             the
             intention
             of
             their
             Rule
             .
          
           And
           that
           this
           Resolution
           of
           the
           Cistertians
           was
           most
           agreeable
           to
           the
           
             Benedictin
             Rule
          
           ,
           
           is
           declared
           by
           the
           many
           Bulls
           of
           Popes
           which
           are
           extant
           for
           the
           confirmation
           of
           the
           Cistertian
           Order
           ,
           or
           rather
           Reformation
           of
           the
           Benedictin
           ,
           according
           to
           the
           first
           design
           and
           letter
           of
           their
           Rule
           .
        
         
           §
           .
           7.
           
           Thus
           far
           Mr.
           
           Cressy's
           resolution
           to
           
             stand
             to
             it
             ,
             that
             Christianity
             was
             established
             in
          
           England
           
             by
             the
             Disciples
             of
             S.
          
           Benedict
           ,
           
           hath
           drawn
           me
           to
           the
           Discourse
           of
           the
           means
           and
           Persons
           by
           which
           England
           was
           converted
           ;
           but
           it
           may
           be
           after
           all
           this
           he
           may
           find
           out
           a
           reserve
           to
           himself
           ,
           viz.
           
             that
             he
             did
             not
             mean
             it
             of
             the
             first
             knowledge
             of
             Christianity
             ,
             but
             of
             the
             firm
             settlement
             of
             it
             :
          
           But
           neither
           can
           this
           be
           his
           meaning
           ,
           nor
           if
           it
           were
           ,
           is
           it
           any
           truer
           than
           the
           former
           .
           It
           cannot
           be
           his
           meaning
           ,
           for
           his
           words
           are
           ,
           
             that
             the
             English
             Saxons
             were
             indeed
             converted
             by
             the
             Disciples
             of
             S.
          
           Benedict
           ,
           by
           which
           it
           is
           plain
           he
           speaks
           of
           the
           first
           Conversion
           ;
           but
           suppose
           he
           did
           not
           ,
           the
           
             establishment
             or
             settlement
             of
             Christianity
          
           is
           no
           more
           owing
           to
           the
           Benedictins
           than
           the
           first
           Conversion
           of
           the
           Nation
           .
           For
           which
           we
           are
           to
           consider
           ,
           that
           a
           sudden
           Apostasie
           soon
           happened
           to
           Paganism
           after
           the
           death
           of
           the
           first
           Princes
           who
           professed
           Christianity
           .
           For
           Eadbald
           King
           of
           Kent
           ,
           
           Son
           to
           Ethelbert
           revolted
           from
           it
           ;
           but
           he
           soon
           repented
           his
           Apostasie
           and
           sent
           for
           Mellitus
           and
           Iustus
           out
           of
           France
           again
           ;
           but
           the
           state
           of
           Christianity
           remained
           more
           desperate
           in
           the
           Eastern
           parts
           after
           the
           death
           of
           Sebert
           ,
           and
           the
           Apostasie
           of
           his
           Sons
           :
           and
           although
           some
           hopes
           appeared
           by
           the
           Conversion
           of
           Erpenwald
           ,
           
           yet
           his
           death
           happening
           soon
           after
           ,
           things
           were
           as
           bad
           as
           ever
           ,
           
           till
           the
           return
           of
           Sigebert
           out
           of
           
           France
           ,
           who
           brought
           Felix
           a
           
             Burgundian
             Priest
          
           with
           him
           ,
           who
           was
           the
           great
           instrument
           of
           restoring
           Christianity
           in
           those
           parts
           .
           
           Among
           the
           
             West
             Saxons
             Birinus
          
           was
           the
           first
           Preacher
           of
           Christianity
           ,
           but
           he
           was
           so
           far
           from
           being
           a
           Benedictin
           ,
           that
           Mr.
           Cressy
           himself
           confesseth
           ,
           
           that
           he
           was
           not
           by
           profession
           a
           Monk.
           In
           the
           
             Northern
             parts
          
           ,
           after
           the
           revolt
           of
           the
           Sons
           of
           Edwin
           ,
           Christianity
           was
           wholly
           restored
           in
           the
           time
           of
           
             King
             Oswald
          
           by
           the
           
             Scottish
             Christians
          
           ,
           among
           whom
           himself
           was
           Converted
           and
           Baptized
           .
           
           Bede
           at
           large
           relates
           the
           coming
           of
           Aid●nus
           and
           his
           excellent
           piety
           ,
           zeal
           ,
           and
           charity
           ;
           whose
           good
           example
           many
           others
           followed
           ,
           till
           by
           great
           diligence
           in
           preaching
           and
           an
           excellent
           conversation
           ,
           they
           had
           settled
           Christianity
           much
           more
           firmly
           than
           ever
           :
           and
           from
           thence
           Christianity
           was
           conveyed
           into
           the
           
             Middle
             parts
          
           of
           England
           in
           the
           time
           of
           Peada
           by
           Finanus
           ;
           
           who
           carried
           with
           him
           four
           P●iests
           ,
           Cedda
           ,
           and
           Adda
           ,
           and
           Betti
           ,
           and
           Diuma
           ,
           whereof
           the
           last
           was
           a
           Scot
           ,
           and
           the
           other
           English
           :
           this
           Diuma
           was
           made
           Bishop
           and
           consecrated
           by
           Finanus
           :
           after
           him
           succeeded
           Ceolla
           a
           Scot
           too
           :
           after
           him
           Trum●ere
           ,
           consecrated
           by
           the
           Scots
           ;
           after
           him
           Iaruman
           ,
           after
           him
           
             Ceadda
             .
             At
             the
             same
             time
             ,
          
           
           saith
           
             Bede
             ,
             the
             East
             Saxons
             
             recovered
             the
             Christian
             faith
             by
             the
             endeavours
             of
             King
          
           O●wi
           of
           Northumberland
           
             with
             their
             King
          
           Sigbert
           :
           who
           was
           likewise
           Baptized
           by
           Finanus
           ,
           and
           he
           consecrated
           Cedda
           ,
           to
           be
           their
           Bishop
           .
           By
           which
           we
           see
           that
           when
           Christianity
           was
           settled
           and
           established
           in
           England
           ,
           how
           much
           more
           it
           was
           owing
           to
           the
           piety
           and
           care
           of
           the
           
             Scottish
             Christians
          
           ,
           than
           to
           the
           
             Roman
             Missionaries
          
           ;
           for
           all
           the
           
             Northern
             parts
          
           ,
           the
           Midland
           and
           
             East
             Saxons
          
           were
           throughly
           converted
           by
           them
           ;
           the
           
             East
             Angles
          
           by
           Felix
           a
           Burgundian
           ;
           the
           
             West
             Saxons
          
           by
           Birinus
           one
           sent
           from
           Rome
           ,
           but
           no
           Monk
           ;
           and
           only
           the
           parts
           of
           Kent
           by
           the
           
             Roman
             Monks
          
           ,
           but
           not
           Benedictins
           .
           And
           hath
           not
           Mr.
           Cr.
           now
           very
           great
           reason
           
             to
             stand
          
           to
           this
           
             assertion
             ,
             That
             the
             English
             Saxons
             were
             converted
             to
             Christianity
             by
             Benedictin
             Monks
             ?
          
        
         
           §
           .
           8.
           
           But
           it
           may
           be
           yet
           ,
           Mr.
           Cressy
           thinks
           
             they
             were
             never
             true
             Christians
             till
             they
             had
             received
             the
             Roman
             customes
             :
             and
             that
             the
             honour
             of
             making
             them
             good
             Catholick
             Christians
             belonged
             to
             the
             Benedictins
             ,
             or
             at
             least
             to
             the
             Roman
             Missionaries
             .
          
           For
           all
           that
           I
           can
           find
           ,
           they
           were
           very
           good
           Christians
           in
           Mr.
           
           Cressy's
           esteem
           ,
           but
           only
           in
           the
           Customes
           wherein
           they
           differed
           from
           the
           
             Roman
             Church
          
           .
           
           For
           Mr.
           Cressy
           confesseth
           
             that
             the
             Scots
             ,
             Picts
          
           ,
           
           
             and
             Brittains
             in
             all
             matters
             of
             faith
             agreed
             with
             the
             Saxon
             ,
             that
             is
             the
             Roman
             Church
             :
          
           but
           it
           is
           plain
           withall
           that
           the
           great
           zealot
           for
           the
           Church
           of
           
             R●me
             ,
             Wilfrid
          
           ,
           refused
           to
           receive
           Orders
           among
           them
           and
           gives
           this
           as
           the
           reason
           of
           it
           ,
           
             because
             the
             Apostolical
             See
             did
             not
             allow
             th●●
             〈…〉
             on
             with
             it
          
           ;
           for
           speaking
           of
           the
           〈◊〉
           Scottish
           Bishops
           ,
           
           he
           saith
           ,
           〈…〉
           
             Apostolica
             sedes
             in
             communi●●
             〈…〉
             neceos
             qui
             Schismat●cis
             consen●●●●
             :
          
           it
           seems
           then
           the
           Brittish
           and
           
             S●●●●●sh
             Churches
          
           stood
           excommunicated
           at
           that
           time
           by
           the
           Church
           of
           Rome
           ;
           and
           therefore
           he
           desires
           to
           go
           into
           
             France
             ,
             ut
             sine
             controversia
             Apostolicae
             sedis
             ,
             licet
             indignus
             ,
             gradum
             Episcopalem
             merear
             accipere
          
           ;
           so
           that
           the
           Pope
           would
           neither
           allow
           their
           Churches
           nor
           their
           Ordinations
           .
           So
           William
           of
           Malmsbury
           saith
           ,
           
           
             that
             he
             would
             neither
             be
             ordained
             by
             the
             Scottish
             Bishops
             ,
             nor
             by
             any
             ordained
             by
             them
             ,
             because
             the
             Apostolical
             See
             had
             rejected
             their
             Communion
             .
          
           But
           what
           was
           it
           I
           beseech
           Mr.
           Cressy
           ,
           that
           unchurched
           the
           Brittish
           and
           
             Scottish
             Christians
          
           ,
           and
           nulled
           their
           Ordinations
           ,
           and
           made
           them
           deserve
           excommunication
           ?
           Why
           ,
           forsooth
           ,
           
             they
             had
             not
             the
             right
             tonsure
             among
             them
             ,
             and
             they
             did
             not
             keep
          
           Easter
           
             on
             the
             right
             
             Sunday
          
           ;
           these
           are
           all
           the
           material
           differences
           Mr.
           Cressy
           will
           allow
           ,
           for
           the
           causes
           of
           so
           much
           severity
           .
           But
           doth
           Mr.
           Cressy
           in
           good
           earnest
           think
           ,
           that
           these
           are
           of
           weight
           enough
           to
           unchurch
           whole
           Nations
           ,
           and
           null
           their
           Ordinations
           ?
           Mr.
           Cressy
           hath
           very
           learnedly
           set
           forth
           the
           state
           of
           the
           Controversie
           about
           Tonsure
           ;
           and
           he
           tells
           us
           ,
           
             there
             were
             three
             several
             kinds
             of
             Tonsure
             ;
             the
             first
             was
             called
             S.
          
           Peters
           ,
           
           
             which
             was
             shaving
             the
             top
             of
             the
             head
             ,
             leaving
             below
             toward
             the
             forehead
             and
             ears
             a
             circle
             or
             Diadem
             representing
             the
             Crown
             of
             Thorns
             which
             our
             Lord
             bore
             :
             the
             second
             was
             S.
          
           Pauls
           
             which
             was
             either
             a
             total
             shaving
             or
             at
             least
             close
             polling
             of
             the
             whole
             head
             :
             the
             third
             was
             called
          
           Simon
           Magus
           
             his
             Tonsure
             ,
             by
             which
             only
             a
             half
             crown
             was
             formed
             on
             the
             lower
             part
             of
             the
             head
             before
             ,
             from
             one
             ear
             to
             the
             other
             ,
             all
             the
             rest
             of
             the
             h●ir
             being
             left
             at
             full
             length
             :
          
           
           
             Now
             saith
          
           Mr.
           
             Cressy
             ,
             the
             present
             dispute
             was
             ,
             whether
             S.
          
           Peters
           
             manner
             of
             Tonsure
             in
             use
             at
          
           Rome
           
             was
             to
             be
             only
             received
             in
             Brittany
             ?
          
           A
           very
           weighty
           Controversie
           I
           confess
           ;
           and
           very
           fit
           for
           the
           Head
           of
           the
           Church
           to
           be
           so
           much
           concerned
           in
           ;
           
           for
           so
           Mr.
           C.
           tells
           us
           ,
           
             that
             the
             Popes
             of
             this
             Age
             took
             care
             ,
             that
             S.
          
           Peters
           
             Tonsure
             should
             be
             only
             received
             in
          
           Brittany
           .
           And
           was
           there
           not
           great
           reason
           for
           it
           ,
           since
           
           it
           was
           to
           be
           a
           mark
           of
           their
           slavery
           to
           the
           
             Roman
             See
          
           ?
           Good
           Lord
           !
           that
           ever
           men
           should
           pretend
           to
           take
           care
           of
           Souls
           and
           excommunicate
           whole
           Churches
           for
           not
           having
           the
           right
           fashion
           of
           shaving
           their
           heads
           !
           Could
           they
           ever
           believe
           that
           S.
           Peter
           and
           S.
           Paul
           were
           so
           concerned
           whether
           mens
           hair
           was
           cut
           in
           the
           form
           of
           a
           Crown
           ,
           or
           all
           off
           ?
           No
           ,
           they
           say
           ,
           that
           Circumcision
           is
           nothing
           and
           Uncircumcision
           is
           nothing
           ;
           but
           it
           seems
           the
           fashion
           of
           shaving
           is
           a
           very
           great
           matter
           .
        
         
           But
           I
           suppose
           the
           weight
           of
           the
           business
           lay
           in
           the
           keeping
           of
           Easter
           on
           a
           different
           Sunday
           from
           the
           Church
           of
           Rome
           :
           Mr.
           Cressy
           pretends
           to
           some
           skill
           in
           this
           matter
           ,
           and
           undertakes
           to
           correct
           many
           mistakes
           of
           Protestants
           about
           it
           :
           and
           therefore
           to
           prevent
           any
           needless
           quarrels
           I
           will
           take
           the
           Controversie
           as
           Mr.
           Cr.
           himself
           states
           it
           ,
           and
           then
           see
           what
           can
           be
           made
           of
           it
           against
           the
           Brittish
           and
           
             Scottish
             Churches
          
           and
           the
           English
           which
           followed
           their
           example
           .
           
             The
             errour
             of
             the
             Brittains
          
           saith
           he
           ,
           
           (
           and
           consequently
           of
           the
           rest
           )
           
             consisted
             not
             as
             generally
             Protestant
             writers
             conceive
             ,
             in
             conforming
             to
             the
             Asiatick
             manner
             of
             the
             Quartodecimani
             ,
             who
             kept
             their
          
           Easter
           
             alwayes
             the
             same
             day
             〈…〉
             whether
             it
             were
          
           Sunday
           
             or
             〈…〉
             they
             made
             
             their
             computation
             from
             the
             fourteenth
             of
             the
             Moon
             to
             the
             one
             and
             twenty
             ,
             by
             which
             means
             it
             came
             to
             pass
             ,
             that
             if
             the
             fourteenth
             of
             the
             Moon
             proved
             to
             be
             a
          
           Sunday
           ,
           
             the
             Iews
             and
             Brittains
             once
             in
             seven
             years
             would
             observe
             their
             Paschal
             solemnity
             together
             ;
             which
             was
             contrary
             to
             the
             Universal
             practice
             of
             the
             Church
             ,
             and
             utterly
             forbidden
             by
             the
             first
             General
             Council
             of
          
           Nicea
           .
           
           And
           a
           little
           before
           ,
           he
           saith
           ,
           
             that
             to
             distinguish
             the
             Christian
             Pasch
             from
             the
             shadow
             of
             a
             Iewish
             observation
             ,
             they
             ordained
             that
             it
             should
             be
             solemnized
             only
             on
             a
          
           Sunday
           ,
           
             yet
             not
             that
             on
             which
             the
             fourteenth
             day
             of
             the
             Moon
             fell
             ,
             but
             the
          
           Sunday
           
             following
             ,
             and
             therefore
             counted
             alwayes
             from
             the
             15
             to
             the
             21
             ,
             excluding
             the
             day
             of
             the
             Iewish
             Pasch
          
           ;
           which
           ,
           he
           saith
           ,
           
             was
             to
             be
             celebrated
             exactly
             on
             the
             fourteenth
             day
             of
             the
             first
             Moon
             after
             the
             Vernal
             Aequinox
             on
             what
             day
             of
             the
             week
             soever
             it
             fell
             .
          
           For
           Mr.
           
           Cressy's
           satisfaction
           ,
           or
           rather
           for
           the
           vindication
           of
           the
           Brittish
           ,
           and
           
             Scottish
             Churches
          
           and
           the
           English
           which
           followed
           them
           ,
           I
           shall
           enquire
           into
           two
           things
           .
           1.
           
           The
           true
           state
           of
           the
           Controversie
           .
           2.
           
           Whether
           the
           
             Roman
             Emissaries
          
           either
           then
           had
           ,
           or
           now
           have
           reason
           to
           charge
           them
           with
           contradicting
           the
           
             Universal
             
             practice
             of
             the
             Church
             ,
             or
             the
             decree
             of
             the
             Council
             of
          
           Nice
           ?
        
         
           §
           .
           9.
           1.
           
           
             For
             the
          
           state
           
             of
             the
          
           Controversie
           ;
           
             we
             must
             consider
             ,
             what
             they
             were
             charged
             with
             by
             their
             enemies
             ,
             and
             what
             they
             had
             to
             say
             for
             themselves
             .
          
           Bede
           ,
           
             where
             he
             first
             mentions
             it
             ,
             gives
             this
             account
             of
             it
          
           ;
           
           that
           they
           did
           not
           keep
           the
           Sunday
           of
           Easter
           in
           its
           own
           time
           ,
           for
           they
           reckoned
           from
           the
           fourteenth
           of
           the
           Moon
           to
           the
           twentieth
           :
           which
           computation
           ,
           
             saith
             he
          
           ,
           is
           contained
           in
           a
           Cycle
           of
           eighty
           four
           years
           :
           
           Stephanus
           Heddius
           saith
           ,
           from
           the
           fourteenth
           to
           the
           two
           and
           twentieth
           ;
           
             but
             that
             is
             a
             mistake
          
           .
           
           Pope
           Honorius
           
             charges
             them
          
           ,
           with
           contradicting
           the
           practice
           of
           the
           Universal
           Church
           ,
           and
           the
           decrees
           of
           general
           Councils
           .
           Pope
           Iohn
           
             who
             succeeded
          
           Severinus
           
             next
             after
          
           Honorius
           ,
           
             charges
             them
          
           ,
           with
           renewing
           an
           old
           heresie
           ,
           and
           keeping
           Easter
           with
           the
           Iews
           ;
           and
           all
           was
           ,
           
             saith
             Bede
          
           ,
           because
           they
           did
           not
           reckon
           the
           
             Easter
             Sunday
          
           from
           the
           fifteenth
           to
           the
           one
           and
           twentieth
           ,
           according
           to
           what
           was
           approved
           in
           the
           Council
           of
           Nice
           .
           
           Those
           that
           came
           out
           of
           Kent
           and
           
             Gaul
             ,
             saith
             Bede
          
           ,
           charged
           the
           Scots
           that
           they
           kept
           the
           
             Easter
             Sunday
          
           contrary
           to
           the
           practice
           of
           the
           Universal
           
           church
           :
           from
           this
           different
           practice
           ,
           saith
           Bede
           ,
           it
           sometimes
           happened
           ,
           that
           two
           Easters
           were
           kept
           in
           a
           year
           ,
           and
           that
           which
           was
           Easter
           day
           to
           the
           one
           was
           Palm-Sunday
           to
           the
           other
           :
           
             And
             after
          
           Naiton
           King
           
             of
             the
          
           Picts
           
             had
             embraced
             the
             then
          
           Roman
           custom
           of
           keeping
           Easter
           ,
           
           
             to
             shew
             to
             all
             the
             people
             the
             change
             he
             had
             made
             ,
          
           he
           removed
           the
           Cycle
           of
           eighty
           four
           years
           ,
           and
           set
           up
           that
           of
           nineteen
           .
           
             So
             that
             the
             true
             state
             of
             the
             whole
             Controversie
             between
             them
             was
             no
             more
             but
             this
             ,
             whether
             the
             old
          
           Roman
           Cycle
           
             of
             eighty
             four
             should
             continue
             ,
             or
             the
          
           Alexandrian
           Cycle
           
             of
             nineteen
             be
             followed
             ?
             But
             the
             Combatants
             on
             both
             sides
             talked
             like
             men
             that
             did
             not
             understand
             the
             matter
             they
             were
             so
             hot
             about
             :
             however
          
           Colman
           pleaded
           ,
           for
           their
           adhering
           to
           the
           ancient
           Tradition
           of
           their
           Church
           in
           this
           matter
           ,
           and
           that
           they
           had
           no
           reason
           to
           hearken
           to
           any
           innovation
           by
           whomsoever
           introduced
           ;
           for
           supposing
           the
           greatest
           inconvenience
           that
           could
           happen
           ,
           that
           they
           should
           celebrate
           Easter
           on
           the
           fourteenth
           together
           with
           the
           Iews
           ,
           yet
           herein
           they
           had
           the
           example
           of
           the
           Apostle
           S.
           John
           ,
           
           and
           those
           who
           were
           inspired
           by
           the
           Holy
           Ghost
           ;
           and
           we
           ,
           (
           as
           Polycarp
           and
           others
           )
           are
           not
           ashamed
           to
           follow
           their
           example
           ,
           and
           therefore
           we
           dare
           not
           and
           will
           not
           change
           our
           custom
           .
           
           Fredegodus
           makes
           Colman
           
             add
             further
          
           ,
           
           that
           they
           had
           not
           only
           constant
           tradition
           for
           it
           ,
           but
           that
           it
           was
           left
           in
           charge
           by
           S.
           John
           and
           his
           Disciples
           that
           if
           the
           Sunday
           fell
           on
           the
           fourteenth
           ,
           they
           should
           keep
           their
           Easter
           on
           that
           day
           :
           
             and
             so
             much
          
           Heddius
           
             saith
             too
          
           ,
           Patres
           nostri
           &
           antecessores
           eorum
           manifeste
           Spiritu
           Sancto
           inspirati
           ut
           erat
           Columcille
           14
           Luna
           die
           Dominicâ
           Pascha
           celebrandum
           sanxerunt
           .
           
           Eadmerus
           
             makes
             the
             command
             to
             come
             from
             S.
          
           Iohn
           
             himself
             in
             those
          
           Churches
           
             which
             were
             under
             his
             care
          
           ;
           which
           practice
           ,
           saith
           Colman
           ,
           hath
           been
           delivered
           down
           to
           us
           by
           an
           uninterrupted
           succession
           of
           holy
           and
           prudent
           men
           ,
           and
           hath
           been
           inviolably
           observ'd
           hitherto
           ,
           and
           therefore
           ought
           to
           be
           so
           still
           .
           
             What
             could
             those
             of
             the
          
           Church
           of
           Rome
           
             desire
             more
             ,
             than
             they
             bring
             for
             this
             practice
             ?
             Nay
             ,
          
           I.
           S.
           
             would
             have
             told
             them
          
           ,
           the
           Popes
           infallibility
           was
           not
           to
           be
           compared
           to
           that
           of
           Oral
           Tradition
           :
           what
           certainty
           ,
           
             would
             he
             say
          
           ,
           could
           they
           have
           had
           of
           any
           thing
           if
           they
           rejected
           such
           evidence
           as
           this
           ?
           
             But
             it
             seems
             this
             kind
             of
          
           Tradition
           
             was
             not
             valued
             so
             much
             then
             ,
             no
             nor
             any
             thing
             else
             when
             it
             opposes
             their
             interests
             .
             It
             was
             not
             this
             or
             that
             day
             ,
             was
             ,
             in
             truth
             ,
             the
             occasion
             of
             the
             dispute
             ,
             but
             the
             poor
          
           Brittish
           and
           Scottish
           Christians
           
             must
             submit
             to
          
           the
           present
           Roman
           Church
           ,
           
           
             and
             do
             as
             they
             would
             have
             them
             .
          
           
           Beda
           
             saith
             expresly
          
           ,
           that
           they
           did
           not
           comply
           with
           the
           Iews
           as
           to
           the
           day
           of
           the
           Week
           ;
           but
           ignorantly
           and
           by
           following
           uncertain
           Cycles
           they
           mistook
           in
           the
           certain
           Sunday
           ;
           being
           men
           of
           very
           great
           devotion
           and
           goodness
           ,
           and
           learning
           only
           what
           was
           contained
           in
           the
           Writings
           of
           the
           Prophets
           ,
           Evangelists
           ,
           and
           Apostles
           ;
           
             but
             ,
             be
             that
             as
             it
             would
             ,
             no
             favour
             was
             to
             be
             shewed
             them
             without
             present
             complyance
             ;
             and
             for
             this
             purpose
          
           Wilfrid
           
             was
             an
             excellent
             instrument
             .
             Who
             begins
             ,
             in
          
           Bede
           ,
           
             his
             answer
             to
          
           Colman
           
             by
             saying
          
           ,
           
           the
           Easter
           we
           observe
           ,
           we
           saw
           observed
           at
           Rome
           by
           all
           persons
           where
           Peter
           and
           Paul
           lived
           ,
           and
           taught
           ,
           and
           suffered
           ,
           and
           were
           buried
           ;
           the
           same
           ,
           
             saith
             he
          
           ,
           is
           observed
           in
           Italy
           ,
           and
           Gaul
           ,
           in
           
             Africa
             ,
             Asia
             ,
             Egypt
          
           and
           Greece
           ,
           and
           all
           the
           World
           over
           ,
           
             except
             these
             obstinate
          
           Brittains
           and
           Picts
           .
           
             Very
             confidently
             said
             !
             how
             truly
             will
             be
             seen
             afterwards
             .
             However
             he
             confesses
             ,
          
           that
           S.
           Johns
           practice
           was
           agreeable
           to
           theirs
           :
           
             but
             S.
          
           Peter
           when
           he
           Preached
           at
           
             Rome
             (
             there
             is
             the
          
           Emphasis
           
             of
             it
          
           )
           appointed
           otherwise
           ,
           that
           it
           should
           be
           kept
           on
           the
           Sunday
           that
           did
           fall
           between
           the
           fifteenth
           and
           one
           and
           twentieth
           .
           
             It
             seems
             S.
          
           Peter
           
             and
             S.
          
           Iohn
           
             differed
             as
             much
             about
          
           Easter
           ,
           
             as
             S.
          
           Peter
           
             and
             S.
          
           Paul
           
             did
             about
             Tonsure
          
           .
           
           And
           this
           ,
           
             saith
             he
          
           ,
           all
           the
           Churches
           of
           Asia
           after
           S.
           Johns
           death
           and
           his
           successours
           observed
           
             (
             it
             seems
             his
          
           Authority
           
             vanished
             at
             his
             death
          
           )
           and
           the
           whole
           Church
           ,
           which
           was
           not
           first
           decreed
           but
           confirmed
           by
           the
           Council
           of
           
             Nice
             .
             What
             prodigious
             ignorance
             and
             confidence
             is
             here
             joyned
             together
             !
             as
             will
             appear
             presently
             .
          
           Colman
           
             asked
             him
          
           ,
           what
           he
           thought
           of
           Anatolius
           a
           man
           much
           commended
           in
           Ecclesiastical
           history
           ,
           who
           declared
           that
           the
           Sunday
           was
           to
           be
           taken
           from
           the
           fourteenth
           to
           the
           twentieth
           .
           Wilfrid
           
             tells
             him
          
           ,
           they
           did
           not
           understand
           him
           
             (
             no
             more
             than
             himself
             )
          
           ;
           and
           as
           to
           their
           Ancestors
           he
           was
           willing
           to
           think
           charitably
           of
           them
           ,
           and
           hoped
           that
           the
           keeping
           Easter
           on
           a
           wrong
           day
           would
           not
           damn
           them
           ,
           as
           long
           as
           they
           had
           no
           better
           information
           .
           But
           ,
           
             saith
             he
          
           ,
           for
           You
           and
           Your
           Companions
           ,
           if
           you
           refuse
           to
           obey
           the
           Decrees
           of
           the
           Apostolical
           See
           ,
           yea
           of
           the
           Universal
           Church
           ,
           confirmed
           by
           Scripture
           ,
           without
           all
           doubt
           you
           sin
           in
           it
           .
           For
           ,
           
             saith
             he
          
           ,
           our
           Lord
           hath
           said
           ,
           Tu
           es
           Petrus
           ,
           &
           super
           hanc
           Petram
           ,
           
             &c.
             
             This
             I
             confess
             is
             home
             to
             the
             business
          
           ;
           
           
             although
             the
          
           Saxon
           Homilies
           
             with
             no
             less
             than
          
           malignant
           ingratitude
           
             understood
             the
          
           Rock
           of
           Christ
           
             himself
             and
             the
          
           faith
           which
           Peter
           
             confessed
             ;
             but
             however
          
           Wilfrid
           
             made
             such
             a
             
             noise
             with
             S.
          
           Peters
           Keyes
           ;
           
             that
             the
             good
             King
          
           Oswi
           
             verily
             believing
             that
             he
             kept
          
           Heaven-gates
           
             told
             them
             all
             plainly
          
           ,
           that
           for
           his
           part
           he
           would
           follow
           S.
           Peter
           ,
           for
           fear
           he
           should
           shut
           Heaven-gates
           against
           him
           when
           he
           came
           thither
           :
           
             and
             we
             may
             be
             sure
             the
             people
             could
             not
             but
             be
             mightily
             moved
             with
             this
             :
             by
             which
             means
          
           Wilfrid
           
             prevailed
             and
          
           Colman
           
             was
             forced
             to
             retire
             from
             his
          
           Bishoprick
           .
           Steph.
           Heddius
           
             adds
             only
             farther
          
           ,
           
           that
           Wilfrid
           insisted
           on
           this
           ,
           that
           the
           Nicene
           Fathers
           had
           appointed
           the
           Cycle
           of
           nineteen
           ,
           by
           which
           they
           could
           never
           keep
           Easter
           on
           the
           fourteenth
           ,
           and
           that
           an
           Anathema
           was
           pronounced
           against
           those
           who
           should
           keep
           it
           otherwise
           .
           
             Thus
             far
             we
             have
             an
             account
             of
             the
          
           State
           
             of
             the
          
           Controversie
           ,
           
             from
             the
             parties
             engaged
             in
             it
             .
          
        
         
           §
           .
           10.
           2.
           
           
             Let
             us
             now
             see
             what
             reason
             there
             was
             for
             charging
             the
          
           Brittish
           and
           Scottish
           Christians
           with
           opposing
           the
           practice
           of
           the
           Universal
           Church
           ,
           and
           the
           Decrees
           of
           the
           Council
           of
           Nice
           in
           reckoning
           the
           
             Easter
             Sunday
          
           from
           the
           fourteenth
           to
           the
           twentieth
           ,
           and
           not
           
             (
             as
             the
          
           Roman
           
             Missionaries
             would
             have
             them
          
           )
           from
           the
           fifteenth
           to
           the
           one
           and
           twentieth
           .
           
             I
             shall
             therefore
             now
             shew
          
           ,
           
           
             that
             if
             they
             were
             guilty
             of
             an
          
           error
           or
           heresie
           
             in
             so
             doing
             ,
             (
             so
          
           Petavius
           
             calls
             
             it
          
           insignis
           error
           ,
           imo
           haeresis
           Scotorum
           )
           
             not
             only
             the
          
           Apostles
           
             and
             their
          
           Disciples
           ,
           
             but
             the
          
           Roman
           Church
           
             it self
             was
             guilty
             of
             as
             great
             .
             The
             great
             ignorance
             which
          
           Wilfrid
           
             and
             the
             rest
             of
             the
          
           zealots
           
             for
             the
          
           Roman
           customs
           
             betrayed
             ,
             lay
             in
             this
             ,
             that
             what
             they
             saw
             practised
             in
             their
             time
             at
          
           Rome
           ,
           
             they
             supposed
             to
             have
             been
             alwayes
             observed
             there
             ,
             and
             that
             it
             came
             from
             a
             command
             of
             S.
             Peter
             ,
          
           that
           the
           day
           of
           Easter
           should
           be
           observed
           as
           it
           was
           then
           in
           the
           Roman
           Church
           ;
           
             whereas
             there
             was
             nothing
             like
             any
          
           Apostolical
           Precept
           
             for
             it
             ,
             and
             the
          
           Church
           of
           Rome
           
             it self
             had
             but
             lately
             embraced
             the
          
           Alexandrian
           Cycle
           ,
           which
           Wilfrid
           
             would
             with
             so
             much
             Authority
             have
             inforced
             upon
             the
             poor
          
           Scottish
           Christians
           .
           
             In
             the
             beginning
             of
             Christianity
             nothing
             was
             looked
             on
             with
             greater
             indifferency
             than
             the
             anniversary
             day
             of
             the
             Christian
          
           Pasch
           ;
           
             thence
             came
             so
             different
             customs
             among
             several
             Churches
             ;
             the
          
           Churches
           of
           Asia
           ,
           
             properly
             so
             called
          
           ,
           Syria
           ,
           Mesopotamia
           and
           Cilicia
           ,
           
           
             observed
             it
             on
             what
             day
             of
             the
          
           Week
           
             soever
             it
             fell
             ;
             as
             any
             one
             that
             knows
             any
             thing
             of
             Ecclesiastical
             History
             understands
             :
             For
             as
             S.
          
           Chrysostom
           saith
           ,
           
           they
           did
           not
           believe
           that
           any
           one
           should
           be
           called
           to
           account
           that
           he
           observed
           the
           Pasch
           in
           this
           or
           that
           moneth
           :
           
             For
             they
             had
             neither
             the
             leisure
             nor
             the
             curiosity
             
             to
             examine
             the
          
           Cycles
           
             then
             in
             use
             by
          
           the
           rules
           of
           Astronomy
           ;
           
             but
             took
             them
             as
             they
             found
             them
             among
             the
          
           Iews
           
             without
             comparing
             them
             with
             the
             heavenly
             Bodies
             .
             Now
             there
             were
             two
             things
             observed
             by
             the
          
           Iews
           
             for
             finding
             out
             the
             dayes
             of
          
           Passeover
           ,
           viz.
           the
           beginning
           and
           ending
           
             of
             the
          
           first
           month
           ;
           
             and
             the
             fourteenth
          
           day
           
             of
             the
          
           Moon
           ,
           
             on
             the
             evening
             of
             which
             they
             were
             to
             begin
             their
          
           Passeover
           ;
           
             and
             these
             two
             were
             observed
             by
             all
             Christians
             in
             the
             beginning
             of
             the
             Christian
             Church
             till
             towards
             the
             end
             of
             the
             second
             Century
             ,
             according
             to
             the
          
           Iewish
           cycle
           ,
           
             which
             was
             of
             eighty
             four
             years
             ,
             as
          
           Epiphanius
           
             tells
             us
          
           ;
           
           
             which
             although
             it
             were
             not
             exact
             according
             to
             the
             motions
             of
             the
             Heavens
             ,
             yet
             that
             was
             not
             thought
             a
             sufficient
             ground
             for
             the
             alteration
             of
             it
             .
             Yea
             ,
          
           Epiphanius
           
             mentions
             an
          
           Apostolical
           Constitution
           
             (
             quite
             different
             from
             what
             is
             now
             extant
             in
             the
          
           Book
           
             that
             goes
             under
             the
             name
             of
          
           Apostolical
           Constitutions
           )
           wherein
           Christians
           are
           commanded
           not
           to
           trouble
           themselves
           with
           calculations
           ,
           
           but
           that
           they
           should
           keep
           the
           Feast
           at
           the
           same
           time
           with
           the
           Brethren
           that
           came
           out
           of
           the
           circumcision
           ,
           although
           they
           were
           mistaken
           (
           in
           their
           calculations
           )
           :
           not
           with
           those
           that
           remain
           in
           the
           circumcision
           ,
           but
           with
           those
           that
           came
           out
           of
           it
           ,
           saith
           Epiphanius
           ,
           
             which
             he
             understands
             
             of
             the
          
           Bishops
           of
           Ierusalem
           ,
           
             fifteen
             of
             which
             continued
             to
          
           A.
           D.
           136.
           
             till
             towards
             the
             end
             of
             the
             Empire
             of
          
           Hadrian
           ,
           
             at
             which
             time
          
           Marcus
           
             was
             the
             first
          
           Bishop
           
             that
             was
             made
             of
             the
          
           Gentiles
           .
           
           Petavius
           
             knows
             not
             what
             to
             make
             of
             this
          
           constitution
           ,
           
             for
             by
             it
          
           ,
           he
           supposes
           the
           Christians
           were
           obliged
           to
           keep
           Easter
           with
           the
           Iews
           on
           the
           fourteenth
           day
           ;
           
             for
             he
             takes
             it
             for
             granted
             ,
             that
             the
          
           Bishops
           of
           Hierusalem
           
             did
             so
             :
             as
             he
             confesses
             some
             of
             the
          
           Apostles
           
             did
             ;
             but
             the
             Learned
          
           Primat
           of
           Armagh
           ,
           thinks
           Petavius
           
             mistaken
             in
             this
             ,
             because
             although
             they
             did
             then
             〈◊〉
             the
          
           Iewish
           
             computation
             ,
             yet
             he
             supposes
             that
             they
             did
             keep
          
           Easter
           
             not
             with
             the
          
           Iews
           
             on
             what
             day
             of
             the
             Week
             soever
             it
             fell
             ,
          
           
           
             but
             on
             the
          
           Sunday
           
             in
             honour
             of
             our
          
           Saviours
           resurrections
           
             And
             it
             cannot
             be
             denyed
             ,
             that
          
           Narcissus
           Bishop
           of
           Hierusalem
           and
           Theophilus
           of
           Caesarea
           ,
           with
           Cassius
           of
           Tyre
           and
           Clarus
           of
           Ptolemais
           ,
           
             do
             in
             their
          
           Synodical
           Epistle
           
             declare
             ,
             that
             they
             agreed
             with
             the
          
           Church
           of
           Alexandria
           ,
           viz.
           in
           keeping
           it
           on
           the
           Lords
           day
           ,
           and
           that
           this
           had
           been
           the
           constant
           practice
           of
           the
           Church
           of
           Hierusalem
           .
           
             And
             it
             is
             plain
          
           Epiphanius
           
             understood
             it
             so
             ,
             or
             else
             it
             was
             to
             no
             purpose
             to
             distinguish
             in
             this
             matter
             ,
          
           those
           who
           remained
           in
           the
           circumcision
           ,
           and
           those
           which
           came
           out
           of
           it
           .
           
             But
             notwithstanding
             
             these
          
           Churches
           
             and
             the
          
           Western
           
             did
             observe
             the
          
           Lords
           day
           
             for
             the
          
           Paschal
           feast
           ,
           
             yet
             in
             the
             way
             of
             reckoning
             it
             ,
             they
             did
             observe
             the
          
           Iewish
           computation
           ,
           
             both
             as
             to
             the
          
           Age
           
             of
             the
          
           Moon
           
             and
             the
          
           Vernal
           Aequinox
           .
           
             For
             although
          
           Constantin
           
             in
             his
             Letter
             doth
             upbraid
             the
          
           Iews
           ,
           that
           they
           kept
           their
           Pasch
           ,
           before
           the
           Aequinox
           
             (
             which
             was
             then
             rightly
             fixed
             on
          
           March
           21.
           )
           
             yet
             we
             are
             to
             understand
             it
             of
             the
          
           Astronomical
           Aequinox
           ,
           
             and
             not
             of
             that
             which
             was
             in
             popular
             use
             among
             them
             ,
             which
             might
             anticipate
             the
             other
             about
             three
             dayes
             ,
             (
             because
             according
             to
             their
             beginning
             the
             month
          
           Nisan
           from
           March
           5.
           
             the
             fourteenth
             of
             the
             Moon
             might
             fall
             on
             the
             eighteenth
             day
             ,
             and
             so
             their
          
           Passeover
           
             be
             kept
             three
             dayes
             before
             the
          
           Aequinox
           
             at
             the
             time
             of
             the
          
           Nicene
           Council
           .
           )
           
             For
             ,
             as
          
           Clavi●s
           observes
           ,
           
           God
           doth
           not
           tye
           his
           Church
           to
           the
           subtleties
           of
           Astronomical
           Calculations
           ,
           but
           to
           the
           common
           judgement
           of
           sense
           ,
           
             in
             which
             the
          
           Aequinox
           
             hath
             the
             latitude
             of
             four
             dayes
             with
             us
             ,
             and
             as
             many
             more
             in
             those
             more
          
           Southern
           
             parts
             .
             The
             like
             liberty
             was
             used
             in
             the
             Christian
             Church
             before
             the
          
           Nicene
           Council
           :
           
             for
             in
             the
          
           Council
           of
           Caesarea
           ,
           
             they
             do
             allow
             the
             celebration
             of
          
           Easter
           
             before
             the
          
           Aequinox
           ,
           
             which
             they
             then
             supposed
             to
             be
          
           March
           25.
           
             and
             yet
             they
             reckon
             three
             dayes
             before
             that
             
             among
             those
             on
             which
             the
          
           Paschal
           Sunday
           
             might
             fall
             ,
             as
             appears
             by
             the
          
           Epistle
           
             of
             one
          
           Philippus
           ,
           
             about
             the
          
           Council
           of
           Caesarea
           ,
           
             extant
             in
             the
             Works
             of
          
           Bede
           ;
           
           
             wherein
             ,
             he
             saith
          
           ,
           that
           after
           the
           Resurrection
           or
           Ascension
           of
           our
           Saviour
           ,
           the
           Apostles
           being
           dispersed
           abroad
           ,
           and
           employed
           in
           preaching
           the
           Gospel
           ,
           could
           appoint
           nothing
           concerning
           the
           Paschal
           Feast
           ;
           but
           did
           observe
           it
           on
           the
           fourteenth
           of
           the
           Moon
           what
           day
           soever
           it
           fell
           upon
           .
           
             (
             Thus
             far
             sure
             the
          
           Brittish
           and
           Scottish
           
             Christians
             were
             no
          
           Hereticks
           
             in
             doing
             as
             the
          
           Apostles
           did
           )
           But
           after
           ,
           
             saith
             he
          
           ,
           the
           Apostles
           were
           gone
           ,
           the
           Christian
           Churches
           observed
           different
           customs
           ,
           both
           as
           to
           Paschal
           Fast
           and
           Feast
           ;
           upon
           which
           by
           the
           direction
           of
           Pope
           Victor
           a
           Council
           was
           called
           at
           Caesarea
           for
           setling
           the
           way
           of
           keeping
           Easter
           ;
           where
           after
           they
           have
           fixed
           the
           Aequinox
           on
           the
           eighth
           of
           the
           5.
           
           Kal.
           of
           April
           ,
           they
           determined
           that
           the
           three
           dayes
           before
           should
           be
           taken
           within
           the
           Paschal
           limits
           ;
           
             (
             so
             that
             the
          
           Sunday
           for
           Easter
           
             might
             be
             reckoned
             on
             any
             day
             from
             the
          
           11.
           
           Kal.
           of
           April
           
             to
             the
          
           11.
           
           Kal.
           of
           May
           ,
           viz.
           
             from
             the
             two
             and
             twentieth
             of
          
           March
           
             to
             the
             one
             and
             twentieth
             of
          
           April
           
             inclusive
             ;
             and
             withal
             they
             add
             ,
          
           that
           it
           should
           not
           be
           lawful
           for
           any
           to
           exceed
           these
           limits
           .
           
             And
             yet
             afterwards
             these
             limits
             were
             so
             far
             exceeded
             ,
             
             that
             the
          
           Latin
           Church
           in
           Leo
           '
           
             s
             time
             made
             the
          
           Cycle
           
             of
             the
          
           Paschal
           Sundayes
           
             to
             consist
             of
             thirty
             three
             dayes
             ;
             and
             the
          
           Alexandrian
           Cycle
           
             took
             in
             two
             dayes
             more
          
           ,
           viz.
           
             the
             twenty
             fourth
             and
             twenty
             fifth
             of
          
           April
           ,
           
             because
             they
             found
             the
             former
             limits
             too
             strait
             ,
             unless
             they
             were
             understood
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             they
             called
             it
             ,
          
           i.
           e.
           
             that
             the
             anniversary
             day
             of
             our
             Saviours
          
           passion
           
             should
             alwayes
             fall
             between
             the
             two
             and
             twentieth
             of
          
           March
           
             and
             one
             and
             twentieth
             of
          
           April
           .
        
         
           §
           .
           11.
           
           The
           first
           person
           who
           published
           a
           
             Paschal
             Canon
          
           was
           
             Hippolytus
             Bishop
          
           of
           
             Porto
             ,
             A.
             D.
          
           222.
           above
           an
           hundred
           years
           before
           the
           Council
           of
           Nice
           ,
           which
           was
           found
           
             A.
             D.
          
           1551.
           and
           set
           forth
           by
           Scaliger
           with
           Notes
           upon
           it
           ,
           in
           which
           Canon
           he
           makes
           the
           nearest
           
             Paschal
             Sunday
          
           to
           be
           the
           sixteenth
           of
           the
           Moon
           which
           is
           March
           20.
           beginning
           the
           Lunar
           Month
           March
           5.
           which
           is
           one
           day
           before
           the
           
             Nicene
             Aequinox
          
           ,
           and
           five
           before
           that
           of
           Caesarea
           :
           and
           in
           which
           he
           reckons
           the
           
             Paschal
             Sundayes
          
           not
           from
           the
           fifteenth
           to
           the
           one
           and
           twentieth
           ,
           but
           from
           the
           sixteenth
           to
           the
           two
           and
           twentieth
           .
           By
           which
           we
           may
           easily
           see
           ,
           what
           reason
           Wilfrid
           had
           to
           make
           the
           then
           practice
           of
           the
           
             Roman
             Church
          
           to
           have
           been
           the
           Universal
           practice
           of
           the
           Christian
           Church
           :
           for
           the
           
           two
           fundamentals
           of
           the
           Rule
           then
           in
           use
           were
           ,
           that
           the
           
             Paschal
             Sunday
          
           should
           be
           reckoned
           from
           the
           fifteenth
           to
           the
           one
           and
           twentieth
           ,
           and
           that
           it
           should
           never
           be
           before
           the
           Aequinox
           .
           The
           first
           we
           meet
           with
           who
           laid
           down
           this
           Rule
           about
           the
           Aequinox
           ,
           was
           Dionysius
           of
           Alexandria
           ,
           
           who
           sat
           there
           from
           
             A.
             D.
          
           247.
           to
           
             A.
             D.
          
           264.
           wherein
           he
           was
           followed
           by
           
             Anatolius
             Bishop
          
           of
           Laodicea
           ,
           who
           would
           by
           no
           means
           have
           the
           
             Paschal
             Sunday
          
           observed
           before
           the
           Aequinox
           ,
           which
           he
           following
           Sosigenes
           supposed
           to
           be
           March
           25.
           but
           made
           the
           first
           Easter
           day
           to
           be
           March
           27.
           
           But
           that
           which
           is
           most
           observable
           in
           him
           to
           our
           purpose
           ,
           is
           ,
           that
           he
           reckoned
           neither
           as
           the
           Latins
           from
           the
           sixteenth
           to
           the
           two
           and
           twentieth
           ,
           nor
           as
           the
           Alexandrians
           from
           the
           fifteenth
           to
           the
           one
           and
           twentieth
           ,
           but
           from
           the
           fourteenth
           to
           the
           twentieth
           ,
           
           just
           as
           the
           Brittish
           and
           Scottish
           Chruches
           did
           ,
           as
           appears
           by
           the
           second
           ,
           fifth
           and
           eighteenth
           of
           his
           Cycle
           published
           out
           of
           MSS.
           by
           
             Aegidius
             Bucherius
          
           with
           learned
           Annotations
           ,
           and
           so
           makes
           no
           scruple
           at
           all
           of
           that
           ,
           which
           Wilfrid
           and
           Bede
           made
           such
           a
           great
           matter
           of
           ,
           viz.
           of
           keeping
           Easter
           day
           upon
           the
           fourteenth
           ,
           and
           therein
           complying
           with
           those
           notable
           Hereticks
           called
           the
           Quartodecimani
           .
           But
           Anatolius
           ,
           in
           the
           Preface
           to
           his
           Canon
           ,
           was
           so
           
           far
           from
           supposing
           an
           universal
           consent
           of
           the
           Church
           in
           his
           time
           ,
           that
           he
           complains
           of
           very
           different
           and
           contrary
           Cycles
           that
           were
           then
           in
           Use
           ,
           some
           following
           Hippolytus
           his
           Cycle
           of
           sixteen
           ;
           others
           the
           
             Iewish
             Cycle
          
           of
           eighty
           four
           ;
           others
           a
           Cycle
           of
           twenty
           five
           ;
           others
           of
           thirty
           ;
           and
           he
           mentions
           the
           endeavours
           of
           
             Isidore
             ,
             Hierom
             ,
             Clement
          
           and
           Origen
           ,
           all
           of
           Aegypt
           ,
           to
           compose
           this
           matter
           .
           But
           notwithstanding
           all
           the
           care
           used
           to
           settle
           this
           Controversie
           ,
           the
           breaches
           of
           the
           Church
           continued
           about
           it
           ;
           and
           if
           we
           believe
           
             Hen.
             Valesius
          
           ,
           
           the
           inhabitants
           of
           Syria
           and
           Mesopotamia
           had
           espoused
           the
           celebrating
           Easter
           on
           the
           fourteenth
           day
           ,
           not
           long
           before
           the
           Council
           of
           Nice
           .
        
         
           
             But
             what
             differences
             soever
             happened
             before
             the
             Council
             of
          
           Nice
           ,
           
             was
             not
             an
             uniform
             practice
             setled
             by
             the
             decree
             of
             it
             ,
             and
             all
             Churches
             obliged
             to
             reckon
             the
          
           Paschal
           Sunday
           
             from
             the
             fifteenth
             to
             the
             twenty
             first
             ,
             and
             consequently
             the
          
           Brittish
           and
           Scottish
           
             Churches
             were
             guilty
             of
             opposing
             the
             Universal
             practice
             of
             the
             Church
             at
             least
             after
             the
             Council
             of
          
           Nice
           ?
           This
           is
           all
           the
           pretence
           that
           I
           know
           can
           be
           left
           in
           this
           matter
           ;
           but
           neither
           was
           this
           decreed
           in
           the
           Council
           of
           Nice
           ;
           nor
           if
           it
           were
           ,
           was
           it
           universally
           observed
           after
           it
           .
           A
           
             Synodical
             Epistle
          
           was
           sent
           out
           after
           the
           ending
           of
           the
           
           Council
           ,
           which
           I
           suppose
           was
           the
           same
           with
           that
           of
           Constantin
           ;
           
           
             wherein
             all
             Christians
             are
             disswaded
             from
             complyance
             with
             the
             Iews
             ,
             and
             earnestly
             exhorted
             to
             an
             agreement
             upon
             one
             day
             ,
             and
             the
             lesser
             part
             to
             submit
             to
             the
             practice
             of
             the
             greater
             :
          
           but
           no
           limits
           are
           set
           ,
           no
           Cycle
           established
           by
           the
           decree
           of
           the
           Council
           .
           For
           although
           
             Dionysius
             Exiguus
          
           who
           brought
           in
           the
           
             Alexandrian
             Cycle
          
           into
           the
           
             Latin
             Church
             ,
             would
             have
             it
             believed
             ,
          
           
           
             that
             herein
             he
             followed
             the
          
           Nicene
           Fathers
           ;
           yet
           
             Aegidius
             Bucherius
          
           a
           learned
           Iesuit
           ,
           hath
           fully
           proved
           ,
           
             that
             no
             Cycle
             or
             certain
             Rule
             was
             at
             all
             appointed
             by
             the
             Council
             of
          
           Nice
           :
           
           although
           soon
           after
           he
           confesses
           the
           Cycle
           of
           19.
           was
           found
           out
           ,
           (
           as
           he
           probably
           thinks
           ,
           by
           Eusebius
           of
           Caesarea
           )
           and
           afterwards
           perfected
           by
           Theophilus
           of
           Alexandria
           ,
           in
           the
           time
           of
           Theodosius
           the
           elder
           .
           But
           if
           the
           
             Alexandrian
             Cycle
          
           had
           been
           determined
           in
           the
           Council
           of
           Nice
           ,
           
           how
           comes
           it
           to
           be
           omitted
           in
           the
           
             Kalendarium
             Romanum
          
           published
           by
           Herwart
           ,
           which
           he
           saith
           ,
           
             was
             set
             forth
             the
             very
             year
             of
             the
          
           Nicene
           
             Council
             A.
             D.
          
           325.
           wherein
           though
           there
           are
           
             Dominical
             Letters
          
           ,
           yet
           there
           are
           no
           
             Golden
             Numbers
          
           :
           (
           but
           if
           he
           were
           mistaken
           in
           the
           time
           ,
           and
           it
           came
           forth
           in
           the
           Reign
           of
           Constantius
           ,
           the
           argument
           will
           still
           hold
           )
           .
           And
           if
           
           there
           were
           so
           universal
           a
           consent
           in
           the
           practice
           of
           the
           Church
           after
           ,
           how
           came
           it
           to
           pass
           that
           S.
           Cyrill
           of
           Alexandria
           in
           his
           
             Paschal
             Epistle
          
           saith
           ,
           
           
             there
             was
             so
             much
             confusion
             in
             the
             account
             of
          
           Easter
           ,
           
             in
             the
             Church
             ,
             the
             Camp
             ,
             and
             the
             Palace
             ?
          
           how
           came
           Theodosius
           to
           send
           so
           earnestly
           to
           Theophilus
           of
           Alexandria
           ,
           about
           it
           ?
           But
           above
           all
           ,
           whence
           came
           such
           mighty
           differences
           between
           the
           Eastern
           and
           
             Western
             Churches
          
           about
           Easter
           ,
           long
           after
           the
           Council
           of
           Nice
           ?
           of
           which
           a
           full
           account
           is
           given
           by
           the
           two
           learned
           Jesuits
           ,
           
           Petavius
           and
           Bucherius
           :
           which
           latter
           hath
           at
           large
           proved
           that
           the
           
             Latin
             Church
          
           did
           still
           proceed
           according
           to
           the
           
             Iewish
             cycle
          
           of
           eighty
           four
           ,
           and
           not
           according
           to
           the
           Alexandrian
           of
           nineteen
           ,
           and
           that
           they
           reckoned
           not
           from
           fifteen
           to
           twenty
           one
           ,
           but
           from
           sixteen
           to
           twenty
           two
           :
           from
           whence
           arose
           those
           hot
           contests
           about
           the
           right
           Easter
           between
           the
           Bishops
           of
           Rome
           and
           Alexandria
           ;
           especially
           in
           the
           time
           of
           Leo
           in
           the
           years
           444.
           and
           455.
           
           And
           Paschasinus
           in
           his
           Epistle
           to
           Leo
           about
           the
           former
           Easter
           ,
           mentions
           the
           
             Romana
             Supputatio
          
           ,
           
           as
           distinct
           from
           that
           of
           Alexandria
           ,
           and
           as
           the
           occasion
           of
           the
           Dispute
           .
           In
           
             A.
             D.
          
           455.
           there
           were
           eight
           dayes
           difference
           between
           the
           Easter
           at
           Rome
           and
           at
           Alexandria
           ,
           which
           caused
           great
           disputes
           ,
           as
           may
           
           be
           seen
           in
           the
           Letters
           of
           Leo
           to
           Martianus
           and
           Eudocia
           ;
           
           and
           the
           answer
           of
           Proterius
           Bishop
           of
           Alexandria
           ;
           of
           which
           Prosper
           in
           his
           Chronicon
           saith
           ,
           
           that
           although
           the
           Latin
           
             Church
             did
             submit
             for
             peace
             sake
             ,
             yet
             that
             it
             was
             in
             the
             right
             ,
             and
             such
             an
             example
             ought
             not
             to
             be
             followed
             :
          
           and
           the
           same
           Prosper
           
           doth
           often
           mention
           the
           Cycle
           of
           eighty
           four
           ,
           as
           that
           which
           the
           
             Latin
             Church
             did
             make
             use
             of
             at
             that
             time
             .
          
           But
           this
           being
           found
           too
           short
           and
           insufficient
           ,
           Victorius
           was
           imployed
           to
           frame
           a
           new
           
             Paschal
             Canon
          
           fitted
           to
           the
           use
           of
           the
           
             Latin
             Church
          
           ;
           which
           was
           first
           printed
           by
           Bucherius
           ;
           
           wherein
           ,
           although
           he
           differed
           from
           the
           old
           
             Latin
             calculation
          
           in
           the
           beginning
           of
           the
           
             Lunar
             month
          
           ,
           yet
           he
           proceeded
           still
           in
           the
           old
           way
           of
           reckoning
           from
           sixteen
           to
           twenty
           two
           .
           Victorius
           writ
           his
           
             Paschal
             Canon
             A.
             D.
          
           457.
           to
           
             Hilarus
             Arch-deacon
          
           of
           Rome
           who
           succeeded
           Leo
           ;
           and
           it
           appears
           that
           the
           occasion
           of
           writing
           it
           ,
           was
           from
           the
           difference
           between
           the
           Alexandrian
           and
           
             Roman
             Church
          
           in
           the
           computation
           of
           Easter
           ;
           So
           Hilarus
           confesses
           in
           his
           Epistle
           to
           Victorius
           :
           
           and
           Victorius
           shews
           wherein
           the
           difference
           lay
           ,
           viz.
           in
           three
           things
           :
           the
           Alexandrians
           began
           their
           
             Paschal
             month
          
           from
           March
           8.
           and
           reckoned
           it
           to
           April
           5.
           inclusive
           ;
           the
           
             Roman
             Church
          
           from
           March
           5.
           inclusive
           
           to
           April
           3.
           exclusive
           .
           The
           Alexandrians
           reckoned
           the
           fourteenth
           Moon
           from
           March
           21.
           to
           April
           18.
           the
           Romans
           from
           March
           18.
           to
           April
           15.
           inclusive
           .
           The
           Alexandrians
           reckoned
           the
           
             Paschal
             Sunday
          
           from
           the
           fifteenth
           inclusive
           to
           the
           one
           and
           twentieth
           .
           The
           
             Roman
             Church
          
           from
           the
           sixteenth
           to
           the
           two
           and
           twentieth
           .
           Now
           Victorius
           thought
           by
           his
           Canon
           to
           accommodate
           the
           difference
           between
           the
           two
           Churches
           embracing
           the
           
             Alexandrian
             Cycle
          
           of
           nineteen
           ,
           as
           more
           certain
           than
           the
           old
           Latin
           one
           of
           eighty
           four
           ,
           but
           agreeing
           with
           the
           Latins
           in
           reckoning
           from
           sixteen
           to
           two
           and
           twenty
           ;
           and
           yet
           according
           to
           his
           Canon
           ,
           the
           Easter
           sometimes
           differed
           eight
           days
           from
           that
           kept
           at
           Alexandria
           :
           
           and
           sometimes
           it
           fell
           a
           month
           later
           than
           it
           did
           according
           to
           the
           former
           
             Latin
             computation
          
           .
           But
           this
           Canon
           of
           Victorius
           gave
           no
           satisfaction
           either
           to
           the
           Eastern
           or
           
             Western
             Church
          
           ;
           all
           the
           
             Eastern
             Church
          
           followed
           the
           Patriarch
           of
           Alexandria
           ,
           and
           the
           Church
           of
           Milan
           in
           the
           West
           ,
           from
           the
           time
           of
           S.
           Ambrose
           as
           appears
           by
           his
           Epistle
           to
           the
           Bishops
           of
           Aemilia
           :
           
           
             Victor
             Bishop
          
           of
           Capua
           writ
           against
           Victorius
           his
           
             Canon
             ,
             A.
             D.
          
           550.
           upon
           a
           new
           controversie
           risen
           in
           the
           Church
           about
           
             Easter
             day
          
           ;
           but
           this
           was
           twenty
           five
           years
           after
           
             Dionysius
             Exiguus
          
           had
           brought
           
           the
           
             Alexandrian
             Canon
          
           into
           the
           use
           of
           the
           
             Roman
             Church
          
           ,
           which
           was
           
             A.
             D.
          
           525.
           
           After
           which
           time
           it
           did
           by
           degrees
           prevail
           in
           the
           
             Western
             parts
          
           ;
           but
           was
           never
           fully
           received
           in
           France
           till
           it
           was
           setled
           there
           by
           the
           Authority
           of
           Charles
           the
           Great
           .
        
         
           §
           .
           12.
           
           This
           is
           the
           short
           and
           true
           account
           of
           the
           
             Paschal
             controversie
          
           ,
           which
           made
           so
           much
           noise
           ,
           and
           gave
           so
           great
           disturbance
           to
           the
           
             Christian
             Church
          
           ;
           let
           us
           now
           bring
           it
           home
           to
           the
           case
           of
           the
           Brittish
           and
           
             Scottish
             Churches
          
           ,
           and
           see
           what
           reason
           Wilfrid
           then
           ,
           and
           the
           
             Roman
             Missionaries
          
           since
           ,
           have
           had
           to
           condemn
           them
           .
           
             Was
             it
             that
             they
             opposed
             the
             universal
             practice
             of
             the
             Christian
             Church
             in
             not
             reckoning
             from
             fifteen
             to
             twenty
             one
             ?
          
           but
           we
           see
           the
           
             Roman
             Church
          
           it self
           had
           but
           lately
           embraced
           that
           way
           of
           computation
           ;
           having
           before
           made
           use
           of
           the
           same
           Cycle
           the
           Britains
           did
           ,
           of
           eighty
           four
           ,
           and
           reckon'd
           from
           sixteen
           to
           twenty
           two
           .
           
             Was
             it
             ,
             that
             according
             to
             their
             way
             different
          
           Easters
           
             would
             be
             kept
             the
             same
             year
             ?
          
           but
           ,
           why
           should
           this
           be
           worse
           with
           the
           Britains
           and
           Scots
           ,
           than
           with
           the
           Eastern
           and
           
             Western
             Churches
          
           ,
           which
           differed
           sometimes
           a
           month
           in
           their
           Easter
           ;
           as
           ,
           besides
           ,
           what
           hath
           been
           mentioned
           already
           ,
           appears
           by
           the
           antient
           
             Laterculus
             Paschalis
          
           first
           published
           
           by
           Bucherius
           ,
           in
           which
           he
           shews
           ,
           that
           within
           the
           compass
           of
           it
           ,
           viz.
           an
           hundred
           years
           ,
           the
           Easter
           of
           the
           Latins
           was
           kept
           a
           month
           sooner
           than
           the
           Alexandrians
           ,
           viz.
           
             A.
             D.
          
           322
           ,
           349
           ,
           406.
           
           
           And
           
             A.
             D.
          
           387.
           a
           threefold
           Easter
           was
           kept
           ,
           some
           March
           21.
           others
           April
           25.
           others
           April
           18.
           as
           appears
           by
           S.
           
           Ambrose's
           Epistle
           written
           on
           that
           occasion
           .
           Again
           
             A.
             D.
          
           577.
           
           a
           threefold
           Easter
           was
           kept
           ,
           some
           keeping
           it
           the
           eighteenth
           of
           April
           ,
           as
           those
           which
           followed
           Victorius
           ,
           others
           the
           twenty
           fifth
           of
           
             April
             ,
             viz.
          
           those
           which
           followed
           the
           
             Alexandrian
             Canon
          
           ;
           and
           others
           again
           ,
           even
           in
           Gaul
           ,
           as
           Greg.
           
           Turonensis
           saith
           on
           the
           12.
           
           Kal.
           of
           
             April
             ,
             March
          
           21.
           the
           very
           day
           of
           the
           
             Vernal
             Aequinox
          
           :
           So
           he
           tells
           us
           ,
           they
           did
           in
           complyance
           with
           the
           Spaniards
           ,
           who
           it
           seems
           thought
           it
           no
           heresie
           so
           to
           do
           ,
           even
           after
           the
           decree
           of
           the
           Council
           of
           Nice
           .
           But
           I
           suppose
           the
           main
           fault
           of
           the
           Brittish
           and
           
             Scottish
             Churches
          
           was
           ,
           
             that
             at
             some
             times
             it
             would
             so
             happen
             that
             they
             might
             keep
             their
          
           Easter
           -
           
             day
             on
             the
             fourteenth
             of
             the
             Moon
             ,
             and
             so
             comply
             with
             the
             Iews
             .
          
           Was
           this
           it
           in
           truth
           which
           unchurched
           them
           all
           ,
           and
           rendred
           their
           Ordinations
           null
           ?
           The
           Apostles
           I
           am
           sure
           did
           far
           more
           in
           complyance
           with
           the
           Iews
           than
           this
           came
           to
           ,
           as
           to
           matter
           of
           Circumcision
           and
           other
           things
           ,
           and
           even
           in
           this
           
           point
           ,
           if
           Ecclesiastical
           History
           may
           be
           credited
           ,
           and
           yet
           I
           hope
           their
           Ordinations
           were
           good
           ,
           and
           the
           
             Churches
             Orthodox
          
           which
           they
           planted
           .
           Methinks
           ,
           it
           might
           have
           been
           called
           
             complyance
             with
             the
             Apostles
          
           as
           well
           with
           as
           the
           Iews
           ?
           and
           will
           indeed
           complyance
           with
           an
           
             Apostolical
             practice
             unchurch
          
           whole
           Nations
           ?
           it
           must
           be
           surely
           only
           with
           the
           Church
           of
           Rome
           that
           it
           can
           do
           so
           .
           And
           yet
           did
           not
           the
           Church
           of
           Rome
           it self
           comply
           with
           the
           Iews
           in
           the
           use
           of
           their
           Cycle
           ,
           and
           in
           the
           beginning
           of
           their
           
             Lunar
             Month
          
           on
           the
           fifth
           ,
           and
           not
           on
           the
           eighth
           of
           March
           as
           the
           Alexandrians
           ?
           And
           why
           should
           one
           sort
           of
           complyance
           unchurch
           people
           ,
           and
           not
           another
           ?
           If
           every
           complyance
           doth
           it
           ,
           farewell
           to
           the
           Church
           of
           Rome
           it self
           and
           her
           Ordinations
           ,
           even
           after
           the
           
             Nicene
             Council
          
           .
           But
           ,
           what
           if
           after
           all
           this
           ,
           the
           Church
           of
           Rome
           after
           the
           embracing
           the
           
             Alexandrian
             Cycle
          
           ,
           did
           comply
           more
           with
           the
           Iews
           than
           the
           
             Brittish
             Churches
          
           did
           in
           keeping
           their
           Easter
           on
           the
           fourteenth
           of
           the
           Moon
           :
           for
           by
           that
           Canon
           they
           were
           to
           keep
           it
           on
           the
           fifteenth
           ,
           and
           that
           was
           the
           great
           
             Festival
             day
          
           among
           the
           Iews
           ,
           for
           on
           the
           evening
           of
           the
           fourteenth
           they
           did
           eat
           their
           
             bitter
             herbs
          
           ,
           but
           the
           next
           day
           was
           the
           
             solemn
             Festival
          
           :
           and
           I
           would
           ●ain
           understand
           whether
           it
           were
           not
           a
           greater
           
           complyance
           with
           the
           Iews
           to
           feast
           the
           same
           day
           they
           did
           ,
           than
           to
           keep
           that
           for
           a
           Festival
           ,
           on
           which
           they
           eat
           their
           
             bitter
             herbs
          
           ,
           and
           began
           the
           Passeover
           only
           on
           the
           evening
           ?
           Besides
           ,
           they
           who
           kept
           it
           on
           the
           fifteenth
           ,
           must
           celebrate
           the
           memory
           of
           
             Christs
             passion
          
           before
           the
           fourteenth
           ,
           which
           certainly
           was
           as
           great
           an
           incongruity
           as
           could
           happen
           by
           keeping
           it
           on
           the
           fourteenth
           .
           But
           supposing
           it
           were
           a
           complyance
           with
           the
           Iews
           ;
           it
           is
           plain
           it
           was
           not
           a
           studied
           and
           designed
           complyance
           with
           them
           ;
           for
           they
           kept
           their
           Easter
           on
           the
           
             Lords
             day
          
           in
           opposition
           to
           them
           ;
           only
           it
           happened
           
             once
             in
             seven
             years
          
           ,
           saith
           Mr.
           
             Cressy
             ,
             that
             the
             fourteenth
             of
             the
             Moon
             and
          
           Easter
           
             met
             ,
             and
             then
             they
             kept
             it
             with
             the
             Iews
          
           ;
           If
           this
           were
           it
           which
           unchurched
           them
           ;
           how
           hard
           was
           it
           for
           such
           Britains
           and
           
             Scots
             to
             enter
             into
             the
             Kingdom
             of
             Heaven
             !
          
           Or
           rather
           ,
           how
           hard
           is
           it
           for
           such
           who
           can
           Unchurch
           whole
           Nations
           of
           Christians
           on
           such
           pittiful
           accounts
           as
           these
           ?
           S.
           Paul
           would
           have
           said
           ,
           I
           will
           keep
           no
           Easter
           while
           the
           world
           stands
           ,
           
             rather
             than
             destroy
          
           whole
           Churches
           of
           such
           
             for
             whom
             Christ
             dyed
          
           .
           But
           what
           do
           we
           meddle
           with
           S.
           Paul
           ;
           they
           are
           only
           the
           Usurpers
           of
           S.
           
           Peter's
           Chair
           ,
           that
           dare
           so
           easily
           ,
           in
           their
           own
           opinion
           ,
           send
           
             whole
             Churches
             to
             Hell
             ;
             viz.
          
           for
           doing
           no
           more
           in
           effect
           ,
           
           than
           themselvs
           had
           done
           not
           long
           before
           .
           Nay
           ,
           to
           conclude
           all
           ,
           it
           is
           very
           probably
           supposed
           by
           two
           learned
           Persons
           ,
           
           that
           what
           the
           Brittish
           and
           
             Scottish
             Churches
          
           ,
           at
           that
           time
           accounted
           the
           fourteenth
           of
           the
           Moon
           ,
           was
           in
           truth
           the
           sixteenth
           ,
           (
           whether
           by
           the
           correction
           of
           
             Sulpitius
             Severus
          
           ,
           as
           
             Bishop
             Usser
          
           supposes
           ,
           
           or
           the
           
             shortness
             of
             the
             Cycle
          
           ,
           as
           Bucherius
           ;
           is
           no
           matter
           at
           all
           )
           .
           And
           I
           hope
           all
           persons
           shall
           not
           be
           presently
           sent
           to
           Hell
           ,
           that
           do
           mistake
           in
           the
           Computation
           of
           Easter
           ,
           according
           to
           the
           Judgement
           of
           the
           
             Roman
             Church
          
           ;
           for
           then
           God
           have
           mercy
           on
           all
           those
           that
           do
           not
           follow
           the
           
             Gregorian
             Accompt
          
           .
           And
           I
           think
           the
           difference
           as
           great
           and
           a
           weighty
           now
           ,
           as
           it
           was
           in
           the
           famous
           Dispute
           between
           Wilfrid
           and
           Colman
           :
           But
           if
           notwithstanding
           this
           difference
           the
           Brittish
           and
           
             Scottish
             Christians
          
           were
           very
           good
           Christians
           ,
           and
           so
           many
           
             English
             Churches
          
           were
           planted
           by
           them
           ,
           Mr.
           Cressy
           must
           harden
           his
           forehead
           in
           
             standing
             to
             it
          
           ,
           that
           the
           
             English
             Saxons
             were
             converted
             by
             Benedictin
             Monks
             .
          
        
      
       
         
         
           CHAP.
           V.
           
        
         
           Of
           the
           Poenal
           Laws
           against
           Papists
           .
        
         
           §
           .
           1.
           
           I
           Am
           now
           come
           to
           that
           which
           Mr.
           Cressy
           looks
           upon
           as
           
             a
             very
             important
             subject
          
           ,
           
           and
           deserving
           serious
           consideration
           ;
           which
           is
           ,
           
             how
             far
             those
             who
             acknowledge
             subjection
             to
             a
             forreign
             Power
             ,
          
           as
           all
           English
           Catholicks
           do
           ,
           
             can
             give
             satisfaction
             to
             the
             State
             of
             their
             Fidelity
             to
             his
             Majesty
             ?
             Which
             ,
          
           he
           saith
           ,
           
             the
             Person
             of
             Honour
             repeats
             in
             several
             places
             ,
             and
             is
             most
             accurately
             descanted
             upon
             in
             his
             nine
             Questions
             near
             the
             conclusion
             of
             his
             Book
             .
          
           I
           shall
           therefore
           give
           a
           short
           account
           of
           what
           the
           Person
           of
           Honour
           saith
           upon
           this
           subject
           ;
           and
           then
           consider
           what
           Mr.
           Cressy
           offers
           by
           way
           of
           Reply
           to
           it
           .
        
         
           1.
           
           He
           saith
           ,
           
           
             that
             the
             
               Personal
               Authority
            
             of
             the
             Pope
             ,
             was
             that
             ,
             and
             that
             only
             which
             first
             made
             the
             Schism
             ,
             and
             still
             continues
             it
             ,
             and
             is
             the
             ground
             of
             all
             the
             animosity
             
             of
             the
             
               English
               Catholicks
            
             against
             the
             Church
             of
             England
             ,
             and
             produced
             their
             separation
             from
             it
             ;
             and
             if
             they
             will
             renounce
             all
             that
             
               Personal
               Authority
            
             in
             the
             Pope
             ,
             and
             any
             obedience
             to
             it
             within
             his
             Majesties
             Kingdoms
             ,
             they
             will
             purge
             themselves
             of
             all
             such
             jealousie
             ,
             or
             suspicion
             of
             their
             Fidelity
             ,
             as
             may
             prove
             dangerous
             to
             the
             Kingdom
             ,
             and
             against
             which
             the
             Laws
             are
             provided
             :
             because
             it
             is
             their
             dependance
             on
             a
             forreign
             Jurisdiction
             ,
             which
             makes
             them
             or
             their
             opinions
             taken
             notice
             of
             by
             the
             
               Politick
               Government
            
             of
             the
             Kingdom
             .
          
        
         
           
             2.
             
             
             That
             it
             is
             necessary
             for
             the
             personal
             security
             of
             Kings
             and
             Princes
             ,
             and
             for
             the
             peace
             and
             quiet
             of
             Kingdoms
             ,
             that
             it
             may
             be
             clearly
             made
             manifest
             ,
             what
             the
             Authority
             and
             Power
             is
             ,
             that
             a
             
               forreign
               Prince
            
             doth
             challenge
             in
             another
             Princes
             Dominions
             contrary
             to
             ,
             and
             above
             the
             Laws
             of
             the
             Land
             ,
             and
             what
             obedience
             it
             is
             that
             subjects
             may
             pay
             to
             such
             a
             
               forreign
               Prince
            
             ,
             without
             the
             privity
             ,
             and
             contrary
             to
             the
             command
             of
             his
             own
             Soveraign
             ;
             which
             cannot
             be
             done
             by
             a
             general
             Answer
             ,
             but
             by
             distinct
             assigning
             the
             bounds
             of
             the
             
               Popes
               Temporal
            
             and
             
               Spiritual
               Power
               in
               England
            
             ;
             and
             what
             the
             full
             intent
             of
             them
             is
             ,
             that
             the
             King
             may
             
             discern
             whether
             he
             hath
             enough
             of
             either
             to
             preserve
             himself
             and
             the
             Peace
             of
             the
             Kingdom
             .
          
           
             3.
             
             
             That
             till
             such
             time
             as
             the
             
               Roman-Catholick
               Subjects
               of
               England
            
             give
             as
             good
             security
             to
             the
             King
             for
             their
             Fidelity
             and
             peaceable
             behaviour
             ,
             as
             all
             his
             other
             subject
             do
             ,
             they
             have
             no
             cause
             to
             wonder
             that
             they
             may
             be
             made
             subject
             to
             such
             Laws
             and
             restraints
             ,
             as
             may
             disable
             them
             from
             being
             dangerous
             ;
             when
             they
             profess
             to
             owe
             obedience
             to
             a
             
               forreign
               Prince
            
             ,
             who
             doth
             as
             much
             profess
             not
             to
             be
             a
             friend
             to
             their
             Countrey
             ,
             and
             will
             not
             declare
             what
             that
             obedience
             is
             .
          
           
             4.
             
             
             That
             the
             
               Roman
               Catholick
               Subjects
            
             of
             England
             have
             a
             more
             immediate
             dependance
             on
             the
             Pope
             ,
             than
             is
             allowed
             in
             any
             Catholick
             Countryes
             :
             and
             that
             those
             who
             under
             pretence
             of
             Religion
             refuse
             to
             declare
             ,
             that
             it
             is
             in
             no
             Earthly
             Power
             to
             absolve
             them
             from
             their
             Fidelity
             to
             the
             King
             ,
             do
             refuse
             to
             give
             as
             full
             satisfaction
             and
             security
             for
             their
             Allegiance
             ,
             as
             
               Catholick
               Subjects
            
             do
             give
             for
             their
             Fidelity
             to
             
               Catholick
               Kings
            
             :
             
             there
             being
             no
             
               French
               Roman
               Catholick
            
             who
             dares
             refuse
             to
             do
             it
             .
          
           
             5.
             
             
             That
             there
             is
             so
             much
             the
             more
             reason
             to
             require
             this
             ,
             since
             the
             late
             instance
             
             of
             the
             
               Irish
               Rebellion
            
             ,
             wherein
             the
             Pope
             absolved
             the
             Kings
             Subjects
             from
             their
             Oaths
             ,
             and
             took
             upon
             himself
             to
             be
             their
             General
             in
             the
             Person
             of
             his
             Nuntio
             ,
             
             and
             assumed
             the
             exercise
             of
             the
             
               Regal
               Power
            
             ,
             both
             at
             Land
             and
             Sea
             ,
             and
             imprisoned
             those
             Catholicks
             ,
             and
             threatned
             to
             take
             away
             their
             Lives
             who
             had
             promoted
             the
             peace
             ,
             and
             desired
             to
             return
             to
             the
             
               Kings
               subjection
            
             ;
             and
             hath
             since
             given
             a
             severe
             check
             to
             those
             of
             the
             
               Irish
               Nobility
            
             and
             Clergie
             ,
             who
             had
             declared
             that
             the
             Pope
             had
             no
             Power
             to
             dispense
             with
             their
             Fidelity
             to
             his
             Majesty
             ,
             or
             to
             absolve
             them
             from
             any
             Oaths
             they
             should
             take
             to
             that
             purpose
             :
             and
             imployed
             his
             Nuntio
             to
             discountenance
             and
             suppress
             that
             Declaration
             ,
             and
             to
             take
             care
             that
             it
             should
             proceed
             no
             further
             ;
             
             and
             that
             
               Cardianl
               Barbarine
            
             at
             that
             same
             time
             put
             them
             in
             mind
             ,
             
               that
               the
               Kingdom
               of
            
             England
             
               was
               still
               under
               Excommunication
            
             ;
             and
             since
             that
             ,
             the
             Pope
             hath
             made
             many
             Bishops
             in
             Ireland
             ,
             which
             his
             Predecessors
             had
             forborn
             to
             do
             from
             the
             death
             of
             
               Queen
               Elizabeth
            
             ,
             to
             
               A.
               D.
            
             1640.
             
             And
             therefore
             there
             is
             no
             reason
             to
             believe
             ,
             that
             the
             Court
             of
             Rome
             doth
             recede
             from
             its
             former
             principles
             ,
             as
             to
             these
             things
             .
          
        
         
         
           §
           .
           2.
           
           These
           several
           particulars
           carry
           so
           much
           weight
           along
           with
           them
           ,
           as
           may
           easily
           raise
           the
           expectation
           of
           any
           one
           ,
           to
           see
           what
           Mr.
           Cressy
           will
           reply
           to
           them
           .
           And
           in
           truth
           he
           enters
           the
           Field
           like
           a
           Champion
           ;
           for
           he
           saith
           ,
           
             his
             Apologie
             is
             published
          
           permissu
           Superiorum
           ;
           
           
             and
             what
             he
             writes
             on
             this
             special
             subject
             ,
          
           he
           desires
           the
           
             Person
             of
             Honour
             to
             consider
             ,
             not
             as
             the
             inconsiderable
             opinion
             of
             one
             particular
             person
             only
             .
             And
             he
             doth
             assure
             him
             ,
             that
             there
             is
             not
             any
             one
             Point
             of
             Controversie
             upon
             which
             they
             more
             earnestly
             desire
             to
             be
             summoned
             to
             give
             an
             account
             before
             equal
             Iudges
             ,
             than
             this
             .
          
           Thus
           he
           enters
           the
           lists
           ,
           and
           walks
           his
           ground
           ,
           and
           brandishes
           his
           sword
           ,
           and
           makes
           legs
           to
           the
           Judges
           with
           more
           than
           ordinary
           assurance
           ,
           and
           fails
           in
           no
           point
           of
           a
           Champion
           ,
           but
           overcoming
           his
           Adversary
           .
           Which
           he
           is
           so
           far
           from
           ,
           that
           after
           these
           Bravado's
           and
           flourishes
           he
           dares
           not
           stand
           before
           him
           ;
           but
           looks
           round
           about
           him
           to
           discern
           any
           way
           to
           escape
           .
           But
           although
           it
           be
           beneath
           the
           Greatness
           of
           his
           Adversary
           ,
           to
           pursue
           him
           over
           all
           his
           Bogs
           ,
           and
           to
           draw
           him
           out
           of
           his
           Fastnesses
           ;
           yet
           I
           shall
           endeavour
           to
           bring
           him
           into
           the
           Lists
           again
           ,
           that
           his
           Adversary
           may
           not
           go
           away
           blushing
           at
           so
           mean
           a
           Triumph
           .
        
         
         
           
             There
             are
             five
             things
             which
             Mr.
          
           Cressy
           
             offers
             at
             by
             way
             of
             Answer
             to
             the
             Discourse
             of
             the
          
           Person
           of
           Honour
           
             on
             this
             subject
          
           .
           1.
           
           
           That
           there
           is
           no
           reason
           to
           suspect
           the
           Catholick
           subjects
           of
           England
           to
           be
           more
           wanting
           in
           Fidelity
           to
           their
           Prince
           than
           of
           other
           Nations
           ,
           whose
           Catholick
           Ancestors
           were
           so
           far
           from
           acknowledging
           any
           Supremacy
           of
           the
           Pope
           in
           Temporals
           ,
           and
           much
           less
           any
           Authority
           in
           him
           to
           depose
           Princes
           ,
           that
           even
           in
           those
           times
           when
           Church-men
           had
           the
           greatest
           Power
           in
           this
           Kingdom
           ,
           Statutes
           were
           made
           with
           the
           joynt
           Votes
           of
           the
           Clergic
           upon
           occasion
           of
           some
           Usurpations
           of
           the
           Roman
           Court
           ,
           
           in
           which
           the
           Penalty
           was
           no
           less
           than
           a
           Praemunire
           against
           any
           one
           who
           without
           the
           Kings
           License
           should
           make
           any
           Appeals
           to
           Rome
           ,
           or
           submit
           to
           a
           Legats
           jurisdiction
           ,
           or
           upon
           the
           Popes
           Summons
           go
           out
           of
           the
           Kingdom
           ,
           or
           receive
           any
           Mandats
           or
           Brieffs
           from
           Rome
           ,
           or
           purchase
           Bulls
           for
           presentments
           to
           Churches
           :
           and
           which
           is
           most
           considerable
           ,
           the
           ground
           of
           their
           rejecting
           Papal
           Usurpations
           is
           thus
           expressed
           ,
           For
           the
           Crown
           of
           England
           is
           free
           ,
           and
           hath
           been
           free
           from
           earthly
           subjection
           at
           all
           times
           ,
           being
           immediately
           subject
           to
           God
           in
           all
           things
           touching
           the
           Regalities
           of
           the
           same
           ,
           and
           not
           subject
           to
           the
           Pope
           ;
           to
           which
           
             he
             saith
          
           ,
           the
           Bishops
           
           assented
           ,
           and
           the
           Lords
           and
           Commons
           declared
           their
           Resolution
           to
           stand
           with
           the
           King
           in
           the
           cases
           aforesaid
           ,
           and
           in
           all
           other
           cases
           attempted
           against
           him
           his
           Crown
           and
           Regalitie
           in
           all
           points
           ,
           to
           live
           and
           to
           dye
           .
        
         
           2.
           
           That
           whatsoever
           they
           suffer
           here
           in
           England
           by
           vertue
           of
           the
           Poenal
           Laws
           ,
           
           it
           is
           purely
           for
           their
           Religion
           and
           the
           Catholick
           faith
           ;
           
             and
             therefore
             he
             parallels
          
           our
           Poenal
           Laws
           ,
           with
           those
           of
           the
           Medes
           and
           Persians
           against
           Daniel
           ;
           
           and
           of
           
             Nero
             ,
             Domitian
          
           and
           Dioclesian
           against
           the
           Apostles
           and
           their
           successors
           :
           
           and
           yet
           Mr.
           
             Cressy
             confesses
          
           ,
           that
           the
           occasion
           of
           the
           Poenal
           Laws
           ,
           was
           the
           treasonable
           actions
           of
           some
           of
           their
           own
           Religion
           ;
           
           
             but
             he
             adds
          
           ,
           that
           they
           were
           scarce
           one
           score
           of
           persons
           ,
           and
           abhorred
           by
           all
           the
           rest
           ,
           for
           which
           actions
           of
           theirs
           ,
           
             he
             confesseth
          
           ,
           that
           care
           is
           taken
           of
           exacting
           Oaths
           both
           of
           Fidelity
           and
           Supremacy
           from
           Roman
           Catholicks
           as
           dangerous
           Subjects
           ;
           and
           dayes
           of
           Thanksgiving
           are
           kept
           for
           the
           discovery
           and
           prevention
           of
           such
           personal
           Treasons
           ;
           whereas
           ,
           
             saith
             he
          
           ,
           the
           whole
           Kingdoms
           deliverance
           from
           almost
           an
           universal
           Rebellion
           designing
           the
           extinction
           of
           Monarchy
           and
           Prelacy
           both
           ,
           and
           executing
           the
           murder
           of
           the
           lawful
           Soveraign
           is
           not
           esteemed
           a
           sufficient
           motive
           for
           such
           publick
           Thanksgivings
           ,
           neither
           it
           seems
           is
           there
           
           at
           all
           a
           necessity
           of
           requiring
           from
           any
           a
           Retraction
           of
           the
           Principles
           of
           Rebellion
           ,
           or
           a
           promise
           that
           it
           shall
           not
           be
           renewed
           .
           
             By
             which
             we
             might
             think
             Mr.
          
           Cressy
           
             had
             been
             utterly
             a
             stranger
             in
             his
             own
             Countrey
             ,
             and
             had
             never
             heard
             of
             the
             thirtieth
             of
          
           Ianuary
           
             or
             the
             twenty
             ninth
             of
          
           May
           ,
           
             which
             are
             solemnly
             observed
             in
             our
             Church
             ,
             and
             the
          
           Offices
           
             joyned
             with
             that
             of
             the
             fifth
             of
          
           November
           ,
           
             and
             are
             purposely
             intended
             for
             that
             very
             thing
             which
             he
             denyes
             to
             be
             taken
             notice
             of
             by
             us
             ,
             in
             such
             a
             manner
             .
             What
             must
             we
             say
             to
             such
             men
             ?
             who
             openly
             and
             to
             our
             faces
             deny
             that
             ,
             which
             the
             whole
             Nation
             knows
             to
             be
             true
             .
             These
             stories
             might
             have
             passed
             abroad
             ,
             where
             they
             have
             been
             wont
             to
             lye
             for
             the
          
           Catholick
           Cause
           ,
           
             but
             to
             have
             the
             impudence
             to
             say
             such
             things
             here
             ,
             which
             every
             Boy
             can
             confute
             ,
             is
             not
             the
             way
             to
             advance
             the
          
           Reputation
           
             of
             their
          
           Church
           
             among
             us
          
           .
        
         
           And
           what
           doth
           Mr.
           Cressy
           think
           ,
           
             the
             Renuntiation
             of
             the
             Covenant
          
           was
           intended
           for
           ,
           if
           not
           to
           prevent
           the
           mischief
           of
           the
           former
           Rebellion
           ?
           And
           is
           it
           possible
           for
           any
           man
           who
           knows
           the
           Laws
           of
           his
           Countrey
           concerning
           these
           matters
           ,
           to
           dare
           to
           say
           in
           the
           face
           of
           the
           Kingdom
           ,
           
             That
             it
             seems
             there
             is
             no
             necessity
             at
             all
             of
             requiring
             from
             any
             a
             Retraction
             of
             the
             principles
             of
             Rebellion
             ,
             
             or
             a
             promise
             it
             shall
             never
             be
             renewed
             ?
          
           If
           this
           be
           the
           way
           of
           defending
           the
           innocency
           of
           Roman
           Catholicks
           ,
           I
           had
           rather
           be
           accounted
           guilty
           ,
           than
           have
           my
           innocency
           thus
           defended
           .
        
         
           3.
           
           He
           saith
           ,
           
           
             We
             also
             confidently
             affirm
          
           ,
           (
           so
           we
           have
           seen
           he
           hath
           done
           too
           much
           already
           )
           
             that
             by
             vertue
             of
             the
             Spiritual
             Iurisdiction
             inherent
             in
             the
             Pope
             ,
             the
             Temporal
             Rights
             and
             Power
             of
             the
             King
             (
             or
             even
             of
             the
             meanest
             of
             his
             Subjects
             )
             are
             not
             at
             all
             abridged
             ,
             or
             prejudiced
             .
             Which
             assertion
             ,
          
           he
           saith
           ,
           
             hath
             been
             alwayes
             maintained
             in
          
           France
           ,
           
             the
             Pope
             not
             contradicting
             it
             ;
             from
             whence
             it
             follows
             ,
             that
             it
             is
             agreeable
             to
             Catholick
             Religion
             .
          
           After
           this
           I
           expected
           he
           should
           speak
           home
           to
           the
           purpose
           ,
           and
           say
           ,
           
             this
             is
             all
             the
             Power
             challenged
             by
             the
             Pope
             as
             to
          
           England
           ,
           
             or
             owned
             by
             any
          
           Roman
           
             Catholicks
             here
          
           ;
           which
           ,
           finding
           what
           he
           had
           affirmed
           about
           other
           matters
           ,
           I
           thought
           he
           would
           have
           made
           no
           scruple
           of
           ;
           but
           I
           see
           he
           durst
           not
           ,
           either
           for
           conscience
           or
           meer
           shame
           .
           But
           how
           then
           doth
           he
           get
           over
           this
           difficulty
           ?
           
             Why
             English
             Catholicks
          
           ,
           saith
           he
           ,
           
             should
             be
             suspected
             not
             to
             be
             as
             tender
             of
             the
             just
             Rights
             and
             precious
             lives
             also
             of
             their
             Soveraign
             ,
             as
             the
             Catholick
             Subjects
             of
             any
             other
             Kingdom
             ,
             and
             why
             they
             should
             be
             thought
             to
             be
             willing
             to
             acknowledge
             
             any
             Temporal
             Power
             director
             indirect
             ,
             to
             be
             inherent
             in
             the
             Pope
             over
             the
             King
             or
             Kingdom
             ,
             to
             which
             not
             any
             Catholick
             Gentleman
             or
             Nobleman
             would
             submit
             ,
             I
             cannot
             imagine
             .
          
           I
           am
           very
           much
           to
           seek
           for
           the
           sense
           of
           this
           ,
           and
           know
           not
           what
           
             the
             submitting
          
           relates
           to
           ;
           but
           I
           suppose
           something
           left
           out
           ,
           or
           struck
           out
           by
           his
           Superiours
           ,
           who
           did
           not
           take
           care
           to
           leave
           sense
           behind
           :
           But
           is
           this
           indeed
           all
           the
           security
           Mr.
           Cressy
           offers
           ,
           
             that
             he
             cannot
             imagine
             it
             should
             be
             otherwise
             here
             than
             in
          
           France
           ?
           We
           find
           ,
           when
           he
           pleases
           ,
           he
           can
           imagine
           strange
           things
           :
           and
           is
           this
           only
           out
           of
           the
           reach
           of
           his
           imagination
           ?
           What
           doth
           he
           think
           ,
           
             of
             the
             Kingdoms
             being
             under
             Excommunication
             at
          
           Rome
           ,
           as
           
             Cardinal
             Barbarine
          
           takes
           care
           
             to
             put
             the
             Irish
             Nobility
             in
             mind
             ,
          
           for
           some
           good
           end
           doubtless
           .
           Is
           the
           
             Kingdom
             of
             France
          
           so
           ?
           What
           doth
           he
           imagine
           of
           Bulls
           from
           Rome
           prohibiting
           the
           taking
           the
           Oaths
           required
           ?
           Are
           there
           any
           such
           things
           in
           France
           ?
           What
           doth
           he
           think
           of
           the
           
             Popes
             Nuntio
          
           appearing
           in
           the
           Head
           of
           an
           Army
           ,
           and
           absolving
           the
           Kings
           subjects
           from
           their
           Allegiance
           ?
           I
           confess
           ,
           it
           was
           not
           much
           better
           in
           France
           in
           the
           time
           of
           the
           
             Holy
             League
          
           ;
           but
           what
           opinion
           had
           they
           of
           the
           
             Popes
             temporal
             Power
          
           then
           ?
           Cannot
           Mr.
           Cressy
           imagine
           that
           there
           are
           
           such
           people
           in
           England
           as
           Iesuits
           ?
           and
           it
           is
           not
           many
           years
           since
           their
           Reasons
           were
           therefore
           shewed
           to
           be
           Unreasonable
           in
           pleading
           an
           exemption
           from
           the
           
             Sanguinary
             Laws
             ,
             because
             they
             did
             hold
             the
             Popes
             power
             of
             deposing
             Princes
             ,
             and
             absolving
             Subjects
             from
             their
             Allegiance
             .
          
           And
           do
           not
           the
           Iesuitical
           party
           still
           plead
           that
           their
           opinion
           is
           the
           common
           doctrine
           of
           their
           Church
           ,
           confirmed
           by
           
             General
             Councils
          
           ,
           and
           approved
           by
           multitudes
           of
           Divines
           of
           all
           sorts
           ;
           and
           that
           the
           contrary
           is
           only
           asserted
           here
           ,
           by
           a
           very
           inconsiderable
           party
           ,
           whereof
           some
           are
           excommunicated
           at
           Rome
           for
           their
           zeal
           in
           this
           matter
           ?
           And
           do
           not
           we
           know
           ,
           how
           much
           greater
           sway
           the
           
             Iesuitical
             party
          
           hath
           among
           the
           Nobility
           and
           Gentry
           ,
           than
           the
           despised
           
             Secular
             Priests
          
           ?
           I
           do
           not
           at
           all
           question
           ,
           but
           the
           Nobility
           and
           Gentry
           of
           England
           would
           do
           as
           much
           to
           preserve
           
             the
             just
             Rights
             and
             precious
             lives
             of
             their
             Soveraigns
             ,
          
           as
           of
           any
           Nation
           in
           the
           World
           ,
           and
           have
           as
           great
           a
           sense
           of
           their
           own
           Honour
           as
           well
           as
           Interest
           ,
           and
           of
           the
           Duty
           they
           owe
           to
           their
           Countrey
           .
           But
           ought
           not
           the
           Laws
           to
           take
           so
           much
           the
           more
           care
           to
           keep
           their
           Consciences
           untainted
           in
           these
           things
           ?
           they
           being
           such
           Persons
           whose
           Loyalty
           cannot
           be
           corrupted
           ,
           but
           under
           a
           pretence
           of
           Conscience
           ;
           
           and
           their
           Consciences
           being
           so
           much
           in
           danger
           ,
           by
           being
           under
           the
           direction
           chiefly
           of
           those
           who
           are
           the
           sworn
           servants
           to
           the
           
             Papal
             Power
          
           .
        
         
           4.
           
           He
           offers
           by
           way
           of
           satisfaction
           concerning
           their
           Fidelity
           ,
           
           
             that
             they
             will
             subscribe
             the
          
           French
           
             Declaration
             lately
             made
             by
             the
          
           Sorbon
           ,
           
             or
             the
             Censure
             of
             the
             Faculty
             of
          
           Paris
           A.
           D.
           1626.
           
           
             and
             that
             very
             few
             if
             any
             at
             all
             would
             refuse
             subscription
             to
             that
             Form
             prescribed
             by
             the
             State
             ,
          
           
           
             in
             case
             that
             unlucky
             word
             heretical
             were
             left
             out
             .
          
           As
           though
           all
           those
           who
           had
           hitherto
           refused
           to
           take
           that
           Oath
           ,
           had
           done
           it
           only
           upon
           this
           nicety
           ,
           that
           the
           word
           heretical
           were
           to
           be
           taken
           not
           in
           the
           sense
           of
           the
           Givers
           ,
           but
           of
           the
           Takers
           of
           the
           Oath
           :
           whereas
           Mr.
           Cressy
           himself
           saith
           ,
           
           
             that
             common
             Reason
             teaches
             ,
             that
             all
             Oaths
             ,
             Professions
             and
             Promises
             are
             to
             be
             understood
             in
             the
             sense
             of
             those
             who
             frame
             and
             require
             them
             ,
             and
             not
             of
             those
             upon
             whom
             they
             are
             imposed
             .
          
           But
           if
           this
           were
           all
           the
           ground
           of
           refusing
           this
           Oath
           among
           any
           of
           them
           ,
           Mr.
           Cressy
           therein
           charges
           them
           with
           the
           want
           of
           
             common
             Reason
          
           :
           whereas
           I
           shall
           make
           it
           appear
           in
           the
           progress
           of
           this
           Discourse
           ,
           that
           this
           was
           far
           from
           being
           the
           true
           and
           only
           reason
           of
           
             Roman
             Catholicks
          
           refusing
           the
           Oath
           of
           Allegiance
           .
        
         
         
           5.
           
           That
           since
           Ordination
           abroad
           doth
           not
           in
           the
           least
           render
           English
           Priests
           defective
           in
           their
           duties
           to
           the
           Civil
           Magistrate
           ;
           
           it
           will
           follow
           that
           whatsoever
           penalty
           is
           inflicted
           on
           them
           on
           such
           an
           account
           ,
           is
           not
           inflicted
           according
           to
           the
           Rule
           of
           Iustice
           ,
           and
           by
           consequence
           that
           whatsoever
           blood
           shall
           be
           shed
           ,
           the
           guilt
           of
           it
           before
           God
           will
           be
           imputed
           to
           the
           whole
           Kingdom
           ,
           since
           it
           is
           shed
           by
           vertue
           of
           the
           whole
           Kingdoms
           votes
           ,
           and
           consent
           given
           long
           since
           upon
           motives
           long
           since
           ceased
           .
           
             And
             therefore
             he
             charges
             it
             deeply
          
           upon
           my
           conscience
           to
           endeavour
           to
           free
           the
           whole
           Kingdom
           from
           such
           a
           guilt
           .
           
             This
             is
             the
             substance
             of
             what
             Mr.
          
           Cressy
           
             saith
             upon
             this
          
           very
           important
           subject
           ,
           
             as
             himself
             calls
             it
             ;
             and
             by
             vertue
             whereof
             he
             hopes
             ,
          
           
           the
           poenal
           Laws
           may
           be
           repealed
           ,
           and
           those
           of
           their
           Religion
           may
           enjoy
           the
           Liberty
           of
           their
           Religion
           and
           all
           the
           Rights
           of
           Free-born
           Subjects
           .
           
           
             Which
             are
             things
             too
          
           important
           
             to
             be
             debated
             in
             such
             a
             manner
             by
             persons
             who
             by
             making
             reflections
             on
             the
          
           Iustice
           and
           Wisdom
           
             of
             a
          
           Nation
           
             do
             endeavour
             to
             expose
             the
          
           Laws
           and
           Government
           
             of
             it
             to
             the
             censure
             and
             reproach
             of
             the
             malicious
             and
             ignorant
             .
             But
             since
             our
          
           Laws
           
             are
             so
             publickly
             accused
             of
          
           injustice
           and
           cruelty
           ,
           
             and
             the
             Kingdom
             charged
             with
             the
          
           guilt
           of
           innocent
           blood
           ,
           
             I
             hope
             I
             
             
             
             
             
             may
             have
             leave
             as
             an
          
           English
           man
           
             to
             vindicate
             the
          
           Laws
           
             of
             our
          
           Countrey
           ,
           
             and
             as
             a
          
           Protestant
           
             to
             wipe
             off
             the
             aspersion
             of
          
           Cruelty
           
             from
             our
          
           Religion
           :
           
             which
             I
             shall
             do
             without
             the
             least
             intention
             of
             mischief
             to
             any
             mens
             persons
             ,
             or
             of
             sharpening
             the
             severities
             of
             Laws
             against
             them
             .
          
        
         
           §
           .
           3.
           
           And
           to
           proceed
           with
           the
           greatest
           clearness
           in
           this
           matter
           ,
           I
           shall
           consider
           ,
        
         
           1.
           
           The
           charge
           of
           injustice
           and
           cruelty
           which
           he
           lays
           upon
           our
           
             poenal
             Laws
          
           .
        
         
           2.
           
           The
           proposals
           he
           makes
           in
           order
           to
           the
           repeal
           of
           them
           ,
           and
           giving
           a
           full
           liberty
           to
           the
           exercise
           of
           their
           Religion
           .
        
         
           1.
           
           
             The
             charge
             of
             injustice
             and
             cruelty
             upon
             our
             poenal
             Laws
             .
          
           Whosoever
           adventures
           to
           charge
           the
           publick
           Laws
           of
           a
           Kingdom
           in
           such
           a
           manner
           ought
           to
           be
           very
           well
           advised
           upon
           what
           grounds
           he
           proceeds
           ;
           and
           to
           understand
           throughly
           the
           nature
           ,
           and
           constitution
           of
           Government
           and
           Rules
           of
           Iustice
           ,
           and
           the
           power
           of
           interpreting
           as
           well
           as
           making
           Laws
           ,
           and
           the
           certain
           bounds
           within
           which
           Laws
           may
           make
           actions
           Treasonable
           ,
           and
           how
           far
           actions
           thought
           Religious
           by
           the
           Persons
           who
           do
           them
           ,
           may
           become
           treasonable
           when
           they
           are
           against
           Laws
           made
           for
           the
           publick
           safety
           ;
           and
           what
           
           actions
           of
           Religion
           make
           men
           Martyrs
           when
           they
           suffer
           for
           them
           and
           what
           not
           ;
           for
           it
           is
           certain
           ,
           they
           are
           not
           all
           of
           equal
           consequence
           and
           necessity
           ;
           these
           and
           many
           other
           things
           a
           man
           ought
           to
           come
           well
           provided
           with
           ,
           that
           dares
           in
           the
           face
           of
           the
           World
           to
           charge
           the
           Laws
           of
           his
           own
           Nation
           with
           
             injustice
             and
             cruelty
          
           .
           But
           Mr.
           Cr.
           may
           be
           excused
           in
           this
           matter
           ,
           for
           that
           would
           indeed
           be
           an
           unjust
           and
           
             cruel
             Law
          
           to
           require
           impossibilities
           from
           men
           :
           I
           wish
           so
           noble
           a
           subject
           had
           been
           undertaken
           by
           a
           Person
           fit
           for
           it
           ,
           that
           could
           have
           managed
           it
           otherwise
           than
           in
           a
           bare
           declamatory
           manner
           .
           But
           since
           he
           is
           the
           Goliah
           that
           dares
           so
           openly
           defie
           our
           Laws
           and
           Government
           ,
           I
           shall
           make
           use
           of
           his
           own
           Weapons
           to
           cut
           off
           the
           heads
           of
           this
           terrible
           accusation
           .
           For
           ,
           1.
           
           He
           grants
           ,
           
             That
             the
             Laws
             made
             by
             their
             Catholick
             Ancestors
             ,
          
           viz.
           
             the
             Statutes
             of
          
           Praemunire
           and
           Provisors
           were
           
             just
             Laws
             .
             2.
             
             That
             our
             King
             hath
             reason
             to
             expect
             as
             much
             security
             of
             the
             Fidelity
             of
             his
             Catholick
             Subjects
             ,
             as
             any
             Catholick
             Prince
             hath
             from
             his
             .
             3.
             
             That
             all
             Christian
             Kings
             have
             in
             some
             sense
             a
             kind
             of
             spiritual
             Authority
             ,
             that
             they
             ought
             to
             be
             Nursing
             Fathers
             to
             Gods
             Church
             ,
             that
             they
             ought
             to
             promote
             true
             Christian
             doctrine
             both
             touching
             Faith
             and
             manners
             ,
             
             and
             to
             imploy
             their
             power
             when
             occasion
             is
             ,
          
           
           
             to
             oblige
             even
             Ecclesiastical
             Persons
             to
             perform
             their
             duties
             ,
             and
             all
             their
             Subjects
             to
             live
             in
             all
             Christian
             Piety
             and
             Vertue
             .
          
           These
           are
           his
           o●n
           words
           ,
           which
           in
           short
           come
           to
           this
           ,
           that
           they
           are
           bound
           to
           promote
           and
           pre●erve
           the
           true
           Religion
           .
           
           4.
           
           
             That
             it
             is
             absolutely
             unlawful
             for
             them
             to
             defend
             their
             Religion
             ,
             being
             persecuted
             by
             Soveraign
             Magistrates
             ,
             by
             any
             other
             way
             but
             suffering
             :
          
           which
           ,
           he
           saith
           ,
           
             they
             do
             sincerely
             profess
             according
             to
             their
             perswasion
             .
             5.
             
             That
             the
             treasonable
             actions
             of
             persons
             of
             their
             own
             Religion
             were
             the
             occasion
             of
             making
             and
             continuing
             the
             poenal
             Laws
             :
             for
             upon
             their
             account
             ,
          
           he
           saith
           ,
           
             they
             are
             thought
             dangerous
             Subjects
          
           ,
           
           
             and
             care
             is
             taken
             to
             exact
             Oaths
             of
             Allegiance
             and
             Supremacy
             from
             them
             .
             6.
             
             That
             where
             the
             Popes
             temporal
             power
             is
             owned
             ,
             especially
             as
             to
             deposing
             Princes
             ,
             there
             can
             be
             no
             sufficient
             security
             given
             as
             to
             the
             Fidelity
             of
             such
             persons
             .
          
           This
           I
           prove
           from
           his
           saying
           ,
           
             that
             there
             is
             no
             reason
             to
             question
             their
             Fidelity
             ,
             whose
             Ancestors
             were
             so
             far
             from
             any
             Supremacy
             of
             the
             Pope
             in
             Temporals
             ,
             and
             much
             less
             any
             Authority
             in
             him
             to
             depose
             Princes
             ,
             that
             they
             made
             the
             Statutes
             of
          
           Praemunire
           and
           Provisors
           ,
           (
           which
           by
           his
           favour
           is
           a
           very
           weak
           argument
           ,
           unless
           men
           can
           never
           
           be
           supposed
           to
           degenerate
           from
           the
           Vertues
           of
           their
           Ancestors
           )
           but
           besides
           ,
           
             the
             satisfaction
             he
             offers
          
           ,
           
           
             is
             by
             renouncing
             the
             Popes
             temporal
             power
             ,
             and
             declaring
             that
             his
             power
             of
             deposing
             Princes
             ,
             and
             absolving
             Subjects
             from
             their
             Allegiance
             ,
             is
             repugnant
             to
             the
             Word
             of
             God
             ,
             although
             they
             dare
             not
             call
             it
             heretical
          
           ;
           from
           whence
           it
           follows
           ,
           that
           Mr.
           Cressy
           doth
           not
           think
           those
           can
           give
           sufficient
           security
           for
           their
           Fidelity
           ,
           who
           dare
           not
           thus
           far
           renounce
           the
           Popes
           power
           .
        
         
           7.
           
           
             That
             where
             there
             is
             no
             sufficient
             security
             given
             for
             the
             Fidelity
             of
             Persons
             ,
             there
             is
             great
             reason
             they
             should
             lye
             under
             the
             severity
             of
             Laws
             .
          
           Which
           Mr.
           Cressy
           alwayes
           supposes
           ;
           and
           only
           complains
           of
           their
           hardship
           upon
           the
           offers
           he
           makes
           of
           their
           Fidelity
           .
           And
           this
           must
           hold
           as
           to
           all
           sorts
           of
           persons
           who
           may
           be
           dangerous
           to
           Government
           ,
           although
           they
           may
           pretend
           never
           so
           much
           exemption
           by
           their
           Function
           ,
           or
           being
           imployed
           in
           Offices
           not
           immediately
           relating
           to
           
             Civil
             Government
          
           .
        
         
           From
           these
           concessions
           it
           will
           be
           no
           difficult
           task
           to
           clear
           our
           
             Poenal
             Laws
          
           from
           injustice
           ,
           and
           to
           vindicate
           the
           whole
           Kingdom
           from
           the
           
             guilt
             of
             innocent
             blood
          
           ,
           if
           I
           can
           prove
           these
           following
           assertions
           .
        
         
         
           1.
           
           That
           the
           same
           Reasons
           which
           justifie
           the
           antient
           Statutes
           of
           England
           and
           the
           Laws
           of
           
             Catholick
             Princes
          
           abroad
           ,
           do
           vindicate
           our
           
             Poenal
             Laws
          
           from
           the
           charge
           of
           Injustice
           and
           Cruelty
           .
        
         
           2.
           
           That
           Laws
           originally
           made
           upon
           the
           account
           of
           acknowledged
           
             treasonable
             practices
          
           ,
           do
           continue
           just
           upon
           all
           those
           who
           do
           not
           give
           sufficient
           security
           against
           the
           principles
           leading
           to
           those
           practices
           .
        
         
           1.
           
           That
           the
           same
           Reasons
           which
           justifie
           the
           antient
           Statutes
           of
           England
           ,
           and
           the
           Laws
           of
           
             Catholick
             Princes
          
           abroad
           ,
           do
           vindicate
           our
           
             Poenal
             Laws
          
           from
           the
           charge
           of
           Injustice
           and
           Cruelty
           .
           For
           if
           the
           penalties
           do
           bear
           no
           greater
           proportion
           to
           the
           nature
           of
           the
           offence
           ;
           if
           the
           Power
           be
           as
           great
           and
           as
           just
           in
           our
           Law-makers
           ;
           if
           the
           occasions
           were
           of
           as
           high
           a
           nature
           ,
           and
           the
           pleas
           in
           behalf
           of
           the
           persons
           equal
           :
           then
           there
           can
           be
           no
           reason
           assigned
           why
           those
           Laws
           should
           be
           just
           and
           lawful
           ,
           and
           not
           ours
           .
           And
           the
           making
           out
           of
           these
           things
           is
           my
           present
           business
           .
        
         
           1.
           
           I
           begin
           with
           the
           
             antient
             Laws
             and
             Statutes
             of
             England
             .
          
           And
           I
           hope
           no
           one
           dares
           question
           ,
           but
           that
           the
           power
           of
           makeing
           Laws
           is
           as
           good
           and
           just
           in
           England
           since
           the
           Reformation
           ,
           as
           ever
           it
           was
           before
           :
           For
           if
           there
           be
           the
           least
           diminution
           
           of
           Power
           by
           vertue
           of
           the
           cutting
           off
           the
           
             Popes
             Authority
          
           ,
           then
           so
           much
           of
           the
           
             Civil
             Power
          
           as
           was
           lost
           by
           it
           ,
           was
           derived
           from
           the
           Pope
           :
           and
           this
           is
           in
           plain
           terms
           to
           make
           the
           Pope
           our
           
             Temporal
             Soveraign
          
           ,
           and
           the
           whole
           Kingdom
           to
           be
           only
           Feudatary
           to
           him
           :
           which
           is
           asserting
           his
           
             Temporal
             power
          
           with
           a
           vengeance
           ;
           and
           contains
           in
           it
           a
           doctrine
           that
           none
           but
           very
           
             Self-denying
             Princes
          
           can
           ever
           give
           the
           least
           countenance
           to
           ;
           because
           it
           strikes
           at
           the
           very
           root
           of
           their
           Authority
           ,
           and
           makes
           them
           only
           
             precarious
             Princes
          
           ,
           (
           and
           in
           a
           much
           more
           proper
           sense
           than
           the
           Popes
           use
           that
           Title
           ,
           
             The
             Servants
             of
             Servants
             .
          
           )
           Supposing
           then
           the
           Legislative
           and
           
             Civil
             Power
          
           to
           be
           equal
           since
           the
           Reformation
           and
           before
           ;
           our
           work
           is
           to
           compare
           the
           other
           circumstances
           together
           ;
           and
           if
           it
           appear
           ,
           that
           the
           Plea
           of
           Conscience
           and
           Religion
           did
           equally
           hold
           then
           ,
           and
           notwithstanding
           that
           the
           penalties
           were
           as
           great
           ,
           upon
           the
           same
           or
           far
           less
           occasions
           ,
           I
           hope
           our
           Laws
           will
           at
           least
           appear
           as
           just
           and
           reasonable
           as
           those
           were
           .
        
         
           §
           .
           4.
           
           To
           make
           this
           out
           ,
           I
           must
           give
           an
           account
           of
           the
           State
           of
           those
           times
           ,
           and
           the
           Reasons
           and
           Occasions
           which
           moved
           the
           Law-makers
           to
           enact
           those
           
             Poenal
             Statutes
          
           :
           
           in
           which
           I
           shall
           shew
           these
           two
           things
           .
           1.
           
           That
           they
           began
           upon
           a
           controversie
           of
           Religion
           ;
           and
           that
           the
           
             Poenal
             Laws
          
           were
           made
           against
           those
           persons
           who
           pleaded
           Religion
           .
           2.
           
           That
           the
           Reasons
           and
           Occasions
           of
           the
           
             Poenal
             Laws
          
           since
           the
           Reformation
           were
           at
           least
           as
           great
           as
           those
           .
        
         
           1.
           
           That
           the
           antient
           
             Poenal
             Laws
          
           were
           made
           upon
           a
           Controversie
           of
           Religion
           :
           And
           to
           give
           a
           clear
           account
           of
           the
           Rise
           and
           occasion
           of
           them
           ,
           I
           must
           begin
           from
           the
           
             Norman
             Conquest
          
           ;
           for
           then
           those
           Foundations
           were
           laid
           of
           all
           the
           following
           controversies
           which
           happened
           between
           the
           Civil
           and
           
             Ecclesiastical
             Power
          
           .
           On
           the
           behalf
           of
           the
           
             Ecclesiastical
             Power
          
           was
           the
           plea
           of
           Conscience
           and
           Religion
           ,
           on
           the
           behalf
           of
           the
           
             Civil
             Power
          
           nothing
           but
           the
           
             just
             Rights
             of
             Princes
          
           ,
           and
           the
           necessary
           preservation
           of
           their
           own
           and
           the
           publick
           safety
           .
           And
           this
           Controversie
           between
           the
           
             Two
             Powers
          
           was
           managed
           with
           so
           much
           zeal
           ,
           and
           such
           pretences
           of
           Conscience
           on
           the
           behalf
           of
           the
           
             Ecclesiastical
             Power
          
           ,
           that
           the
           
             Civil
             Power
          
           ,
           notwithstanding
           the
           courage
           of
           some
           Princes
           ,
           and
           the
           resolution
           of
           Parliaments
           ,
           had
           much
           ado
           to
           stand
           its
           ground
           ,
           or
           to
           be
           able
           to
           preserve
           it self
           from
           the
           encroachments
           and
           Usurpations
           of
           the
           other
           .
           So
           that
           to
           see
           Princes
           give
           any
           Countenance
           to
           the
           same
           
           pretences
           would
           be
           almost
           as
           strange
           ,
           as
           to
           see
           them
           turn
           Common-wealths-men
           .
           I
           know
           there
           were
           good
           Laws
           frequently
           made
           to
           strengthen
           the
           
             Civil
             Power
          
           ;
           but
           the
           very
           frequency
           of
           them
           shewed
           how
           ineffectual
           they
           were
           ;
           For
           what
           need
           many
           Laws
           to
           the
           same
           purpose
           ,
           if
           the
           first
           had
           any
           force
           at
           all
           ?
           and
           the
           multiplication
           of
           Laws
           for
           the
           same
           thing
           ,
           is
           a
           certain
           sign
           of
           defect
           in
           the
           Government
           .
           To
           undeceive
           therefore
           all
           those
           who
           judge
           of
           the
           State
           of
           Affairs
           by
           the
           Book
           of
           Statutes
           ,
           I
           shall
           deduce
           the
           History
           of
           this
           great
           Controversie
           between
           the
           Ecclesiastical
           and
           
             Civil
             Power
          
           in
           England
           ,
           so
           far
           as
           to
           shew
           the
           necessity
           there
           was
           found
           of
           putting
           an
           issue
           to
           it
           ,
           by
           casting
           out
           the
           Popes
           pretended
           Power
           and
           Iurisdiction
           in
           this
           Nation
           .
        
         
           The
           two
           first
           who
           began
           this
           Dispute
           ,
           were
           both
           men
           of
           great
           Spirits
           and
           resolute
           in
           their
           undertakings
           ;
           I
           mean
           william
           the
           Conqueror
           and
           Gregory
           the
           seventh
           ,
           who
           was
           the
           first
           Pope
           that
           durst
           speak
           out
           ;
           and
           he
           very
           freely
           declares
           his
           mind
           about
           the
           subjection
           of
           the
           
             Civil
             Power
          
           to
           the
           Ecclesiastical
           ,
           and
           the
           exemption
           of
           all
           
             Ecclesiastical
             Persons
          
           and
           Things
           from
           the
           
             Civil
             Power
          
           .
           In
           his
           Epistle
           to
           
             Herimanus
             Bishop
             of
             Metz
          
           about
           the
           
             excommunication
             of
          
           Henry
           
             the
             fourth
          
           ,
           
           and
           
             absolving
             his
             Subjects
             from
             
             their
             Allegiance
          
           ;
           he
           thus
           expresses
           himself
           ;
           
             Shall
             not
             that
             power
             which
             was
             first
             found
             out
             by
             men
             who
             knew
             not
             God
             ,
             be
             subject
             to
             that
             which
             God
             himself
             hath
             appointed
             for
             his
             own
             honor
             in
             the
             World
             ,
             and
             the
             head
             of
             which
             is
             the
             Son
             of
             God
             ?
             Who
             knows
             not
             that
             Kings
             and
             Dukes
             had
             their
             beginnings
             from
             men
             who
             gained
             their
             Authority
             over
             their
             equals
             by
             blind
             ambition
             and
             intolerable
             presumption
             ,
             by
             rapines
             and
             murders
             ,
             by
             perfidiousness
             and
             all
             manner
             of
             wickedness
             ?
          
           Is
           not
           this
           a
           very
           pretty
           account
           of
           the
           Original
           of
           
             Civil
             Power
          
           by
           the
           Head
           of
           the
           Church
           ?
           But
           this
           is
           not
           all
           ;
           for
           he
           adds
           ,
           
             While
             Princes
             make
             Gods
             Priests
             to
             be
             subject
             to
             them
             ,
             to
             whom
             may
             we
             better
             compare
             them
             than
             to
             him
             ,
             who
             is
             the
             Head
             over
             all
             the
             Sons
             of
             Pride
             ,
             who
             tempted
             the
             Son
             of
             God
             with
             promising
             him
             all
             the
             Kingdoms
             of
             the
             World
             ,
             if
             he
             would
             fall
             down
             and
             worship
             him
             ?
          
           This
           is
           better
           and
           better
           ;
           it
           seems
           it
           is
           as
           bad
           as
           the
           sin
           of
           Lucifer
           ,
           for
           
             Princes
             not
             to
             be
             subject
             to
             the
             Pope
          
           ;
           and
           it
           is
           like
           the
           
             Devils
             tempting
             Christ
          
           ,
           to
           offer
           to
           make
           
             Priests
             subject
             to
             the
             Civil
             Power
             .
             Who
             doubts
             ,
          
           saith
           he
           ,
           
             that
             Christs
             Priests
             are
             to
             be
             accounted
             the
             Fathers
             and
             Masters
             of
             Kings
             aud
             Princes
             and
             all
             the
             faithful
             ?
             Now
             ,
          
           saith
           he
           ,
           
             is
             it
             not
             a
             lamentable
             madness
             ,
             if
             the
             Son
             should
             offer
             
             to
             make
             the
             Father
             subject
             to
             him
          
           (
           but
           one
           of
           his
           Successors
           did
           not
           think
           so
           ,
           that
           set
           up
           Henry
           the
           fifth
           against
           his
           own
           
             Father
             )
             or
             the
             Scholar
             his
             Master
             ,
             or
             to
             think
             to
             bind
             him
             on
             earth
             ,
             by
             whom
             he
             expects
             to
             be
             loosed
             in
             Heaven
             ?
          
           These
           were
           the
           Demonstrations
           of
           that
           Age
           ,
           and
           the
           main
           supports
           of
           the
           Cause
           ▪
           
           and
           in
           his
           Epistle
           to
           
             William
             King
             of
             England
          
           ,
           he
           tells
           him
           ,
           
             that
             God
             had
             appointed
             two
             kinds
             of
             Government
             for
             mankind
             ,
             the
             Apostolical
             and
             Regal
          
           (
           that
           is
           much
           ,
           that
           the
           same
           Government
           should
           come
           
             only
             from
             the
             sins
             of
             men
             ,
             and
             yet
             be
             from
             the
             appointment
             of
             God
             :
          
           but
           we
           are
           to
           consider
           he
           writ
           this
           to
           a
           King
           whom
           he
           hoped
           to
           perswade
           ,
           and
           therefore
           would
           not
           tell
           him
           the
           worst
           of
           his
           thoughts
           about
           the
           beginnings
           of
           
             Civil
             Power
             )
             but
          
           ,
           saith
           he
           ,
           
             these
             two
             powers
             ,
             like
             the
             Sun
             and
             Moon
             ,
             have
             that
             inequality
             by
             the
             Christian
             Religion
             ,
             that
             the
             Royal
             Power
             next
             under
             God
             is
             to
             be
             under
             the
             care
             and
             management
             of
             the
             Apostolical
             .
             And
             since
             the
             Apostolical
             See
             is
             to
             give
             an
             account
             to
             God
             of
             the
             miscarriages
             of
             Princes
             ,
             his
             wisdom
             ought
             to
             consider
             ,
             whether
             he
             ought
             not
             without
             farther
             delay
             take
             an
             Oath
             of
             Fealty
             to
             him
             .
          
           For
           no
           less
           than
           that
           would
           content
           him
           :
           but
           William
           was
           not
           so
           meek
           a
           Prince
           to
           be
           easily
           brought
           
           to
           this
           ,
           as
           Robert
           of
           
             Sicily
             ,
             Richard
          
           of
           
             Capua
             ,
             Bertram
          
           of
           
             Provence
             ,
             Rodulphus
          
           ,
           and
           several
           others
           were
           ,
           whose
           Oaths
           of
           Fealty
           to
           him
           are
           extant
           in
           the
           Collection
           or
           Register
           of
           his
           Epistles
           .
           
           But
           William
           gives
           him
           a
           resolute
           answer
           ,
           
           which
           is
           extant
           among
           the
           Epistles
           of
           
             Lanfranc
             ;
             that
             for
             the
             Oath
             of
             Fealty
             ,
             he
             had
             not
             done
             it
             ,
             neither
             would
             he
             ,
             because
             he
             never
             promised
             it
             ,
             neither
             did
             he
             find
             that
             ever
             his
             predecessors
             had
             done
             it
             to
          
           Gregories
           predecessors
           .
           The
           Pope
           storms
           at
           this
           ,
           and
           writes
           a
           chiding
           Letter
           to
           
             Lanfranc
             Arch-bishop
          
           of
           Canterbury
           ;
           who
           like
           a
           better
           subject
           to
           the
           Pope
           than
           to
           the
           King
           ,
           writes
           an
           humble
           excuse
           for
           himself
           to
           the
           Pope
           ,
           and
           tells
           him
           ,
           
             he
             had
             done
             his
             endeavour
             to
             perswade
             the
             King
             ,
             but
             could
             not
             prevail
             with
             him
             :
          
           
           And
           
             Cardinal
             Baronius
          
           saith
           ,
           
           
             the
             Pope
             took
             it
             very
             ill
             at
             his
             hands
             ,
             considering
             the
             kindness
             he
             had
             received
             from
             the
             Papal
             See.
          
           For
           Alexander
           the
           second
           favoured
           his
           cause
           against
           Harold
           ,
           and
           sent
           him
           a
           
             consecrated
             Banner
          
           ;
           and
           if
           we
           may
           believe
           
             Henricus
             de
             Silgrave
          
           ,
           
           the
           
             Pope
             gave
             him
             his
             title
             to
             the
             Crown
             of
          
           England
           ,
           
             on
             condition
             that
             he
             should
             hold
             it
             in
             Fee
             from
             the
             Papal
             See
             :
          
           but
           I
           find
           no
           such
           thing
           mentioned
           by
           Ingulphus
           ,
           or
           
             Gulielmus
             Pictaviensis
          
           ,
           who
           understood
           the
           Conquerors
           
           affairs
           as
           well
           as
           any
           ,
           being
           about
           him
           at
           that
           time
           ;
           neither
           would
           Gregory
           the
           seventh
           have
           omitted
           it
           :
           but
           however
           
             Bertholdus
             Constantiensis
          
           ,
           
           or
           rather
           Bernaldus
           an
           Author
           of
           that
           time
           ,
           and
           the
           
             Popes
             Poenitentiary
          
           ,
           affirms
           confidently
           ,
           that
           
             William
             King
          
           of
           
             England
             made
             this
             whole
             Nation
             tributary
             to
             the
             Pope
          
           ;
           which
           there
           is
           no
           pretence
           for
           ,
           but
           only
           that
           he
           ,
           after
           some
           demurr
           ,
           caused
           the
           antient
           
             Eleem●synarie
             Peter-pence
          
           ,
           to
           be
           sent
           to
           Rome
           .
           So
           careful
           had
           Princes
           need
           to
           be
           ,
           of
           the
           continuance
           of
           Gifts
           to
           Rome
           ,
           which
           in
           time
           are
           looked
           on
           as
           a
           Tribute
           ;
           and
           that
           Tribute
           an
           acknowledgement
           of
           Fealty
           ;
           and
           that
           Fealty
           proves
           a
           Subjection
           in
           Temporals
           .
           But
           this
           was
           not
           the
           only
           dispute
           between
           these
           
             two
             Conquerors
          
           ,
           for
           Gregory
           the
           seventh
           at
           the
           same
           time
           that
           he
           sent
           Hubert
           his
           Legat
           to
           England
           about
           the
           Oath
           of
           Feal●y
           ,
           he
           sent
           Hugo
           to
           keep
           a
           Council
           in
           France
           against
           the
           
             investitures
             of
             Bishops
             by
             Lay-hands
          
           ,
           
           and
           afterwards
           in
           a
           Council
           at
           Rome
           ,
           solemnly
           condemned
           them
           ;
           and
           threatned
           
             deposition
             to
             all
             that
             received
             them
             ,
          
           
           
             and
             the
             vengeance
             of
             God
             upon
             those
             that
             gave
             them
             .
          
           The
           bottom
           of
           which
           lay
           not
           in
           the
           pretence
           of
           Simony
           ,
           but
           because
           it
           was
           too
           great
           a
           token
           of
           their
           subjection
           to
           the
           
             Civil
             Power
          
           ;
           and
           Gregory
           the
           seventh
           
           was
           ,
           as
           Bertholdus
           saith
           ,
           
           
             a
             most
             zealous
             defender
             of
             Ecclesiastical
             Liberty
             ,
             i.
             e.
          
           the
           total
           exemption
           of
           Ecclesiastical
           persons
           from
           subjection
           to
           the
           
             Civil
             Power
          
           ;
           and
           Eadmerus
           saith
           ,
           
             that
             the
             Bishops
             made
             their
             homage
             to
             the
             King
             before
             they
             received
             investiture
             by
             the
             Staff
             and
             the
             Ring
             .
          
           
           But
           notwithstanding
           all
           these
           Decrees
           and
           Threatnings
           ,
           William
           the
           Conquerour
           ,
           as
           that
           Author
           tells
           us
           ,
           
             would
             never
             part
             with
             the
             Rights
             of
             the
             Crown
             in
             this
             matter
             :
             and
             he
             declares
             that
             he
             would
             not
             only
             keep
             the
             antient
          
           Saxon
           
             custom
             of
             investiture
          
           ,
           
           (
           as
           Ingulphus
           and
           other
           Authors
           shew
           it
           to
           have
           been
           )
           
             but
             all
             the
             antient
             customs
             of
             his
             Predecessors
             in
          
           Normandy
           
             relating
             to
             Ecclesiastical
             affairs
          
           :
           So
           that
           all
           
             Ecclesiastical
             as
             well
             as
             Civil
             things
             ,
          
           
           saith
           
             Eadmerus
             ,
             were
             under
             his
             command
             .
          
           These
           customs
           were
           ,
           1.
           
           
             That
             none
             should
             be
             acknowledged
             Pope
             ,
             but
             whom
             the
             King
             pleased
             .
             2.
             
             That
             no
             Bulls
             should
             be
             received
             ,
             but
             such
             as
             were
             approved
             by
             the
             King.
             3.
             
             That
             nothing
             should
             be
             decreed
             in
             Provincial
             Councils
             ,
             but
             by
             his
             Approbation
             .
             4.
             
             That
             no
             Persons
             about
             the
             King
             should
             be
             excommunicated
             without
             his
             knowledge
             :
          
           but
           besides
           ,
           Pope
           Gregory
           charged
           him
           with
           two
           more
           enormities
           ,
           
           
             viz.
             5.
             
             Hindering
             all
             appeals
             to
          
           Rome
           
             of
             Bishops
             and
             Arch-bishops
             :
             
             which
             was
             such
             a
             thing
             ,
          
           he
           saith
           
             that
             a
             Heathen
             would
             not
             have
             done
             it
             .
             6.
             
             Seizing
             upon
             the
             person
             of
             his
             Brother
          
           Odo
           
             being
             a
             Bishop
             and
             imprisoning
             him
          
           ;
           which
           he
           said
           
             was
             plainly
             against
             Scripture
             ,
             Qui
             vos
             tangit
             ,
             tangit
             pupillam
             oculi
             mei
             ;
             &
             Nolite
             tangere
             Christos
             meos
          
           ;
           
           which
           no
           doubt
           were
           understood
           of
           the
           Archbishops
           and
           Bishops
           of
           the
           Patriarchal
           and
           
             Iewish
             Church
          
           .
           But
           I
           do
           not
           find
           that
           King
           William
           did
           at
           all
           recede
           from
           the
           Rights
           of
           his
           Crown
           ,
           although
           the
           Pope
           according
           to
           his
           skill
           quoted
           Scripture
           against
           them
           ;
           and
           although
           the
           Bishop
           of
           Baieux
           was
           clapt
           up
           on
           the
           account
           of
           Treason
           ,
           as
           our
           Historians
           agree
           ,
           yet
           in
           
             Pope
             Gregories
          
           opinion
           he
           suffered
           for
           Religion
           and
           the
           preservation
           of
           
             Divine
             Laws
          
           :
           and
           such
           men
           as
           Mr.
           Cressy
           might
           have
           compared
           such
           Laws
           with
           those
           of
           Nero
           and
           Domitian
           ;
           but
           I
           think
           they
           durst
           not
           have
           done
           it
           in
           the
           Conquerours
           time
           ;
           who
           at
           the
           Council
           of
           Illebon
           in
           Normandy
           declared
           his
           resolution
           to
           maintain
           the
           customs
           of
           his
           Predecessors
           ,
           
           relating
           to
           Ecclesiastical
           affairs
           .
        
         
           §
           .
           5.
           
           After
           the
           death
           of
           Gregory
           the
           seventh
           ,
           there
           was
           no
           Pope
           acknowledged
           in
           England
           for
           eleven
           years
           ,
           
           because
           of
           the
           Schism
           between
           Urban
           and
           Clement
           ;
           and
           
           our
           
             King
             had
             declared
             for
             neither
             of
             them
             :
          
           And
           
             william
             Rufus
          
           told
           Anselm
           ,
           who
           would
           fain
           have
           gone
           to
           Urban
           the
           second
           for
           his
           
             Pall
             ,
             that
             he
             had
             not
             yet
             acknowledged
             him
             for
             Pope
             ,
             and
             therefore
             he
             should
             not
             go
             .
             And
             ,
          
           saith
           he
           ,
           
             if
             you
             own
             him
             without
             my
             Authority
             ,
          
           
           
             you
             break
             your
             faith
             to
             me
             ,
             and
             displease
             me
             as
             much
             as
             if
             you
             did
             endeavour
             to
             take
             away
             my
             Crown
             :
             Anselm
          
           however
           stands
           upon
           it
           ,
           
             that
             himself
             had
             owned
             him
             for
             Pope
             ,
             and
             would
             do
             so
             whatever
             came
             of
             it
             ;
             and
             would
             not
             depart
             from
             his
             obedience
             for
             an
             hour
             .
          
           A
           Parliament
           being
           called
           at
           Rockingham
           upon
           this
           occasion
           ,
           
             the
             Nobility
             and
             Bishops
             all
             advised
             him
             to
             submit
             to
             the
             King.
          
           
           Anselm
           notwithstanding
           cryes
           ,
           
             Tues
             Petrus
             &
             super
             hanc
             Petram
             ,
             &c.
             
             &
             Qui
             vos
             tangit
             ,
             tangit
             pupillam
             oculi
             ,
          
           as
           Gregory
           the
           seventh
           had
           done
           before
           him
           ,
           and
           to
           as
           much
           purpose
           ;
           
             but
             no
             such
             things
          
           ,
           saith
           he
           ,
           
             are
             said
             of
             Kings
             or
             Princes
             ,
             or
             Dukes
             or
             Earles
          
           ;
           and
           therefore
           he
           resolved
           to
           adhere
           to
           the
           Pope
           :
           The
           King
           being
           acquainted
           with
           his
           answer
           ,
           
           sends
           some
           of
           the
           Nobles
           and
           Bishops
           to
           him
           ,
           to
           let
           him
           know
           ,
           
             that
             the
             whole
             Kingdom
             was
             against
             him
             ,
             and
             that
             hereby
             he
             endeavoured
             to
             take
             away
             one
             of
             the
             Flowers
             of
             his
             Crown
             from
             him
             ,
             by
             depriving
             him
             of
             one
             of
             the
             antient
             Rights
             of
             it
             :
          
           
           and
           withal
           that
           he
           acted
           contrary
           
             to
             his
             Oath
             to
             the
             King.
          
           
           Anselm
           (
           if
           we
           may
           believe
           Eadmerus
           ,
           who
           lived
           in
           his
           time
           ,
           and
           was
           his
           constant
           companion
           )
           stood
           upon
           his
           priviledge
           ,
           
             that
             an
             Archbishop
             of
          
           Canterbury
           
             could
             be
             judged
             by
             none
             but
             the
             Pope
             :
             and
             so
             by
             that
             means
             was
             wholly
             exempt
             from
             the
             Royal
             Power
             :
             and
             he
             bore
             all
             the
             affronts
             he
             met
             with
             patiently
             out
             of
             his
             firm
             devotion
             to
             the
             Papal
             See.
          
           The
           Bishop
           of
           Durham
           whose
           advice
           the
           King
           asked
           in
           this
           matter
           ,
           told
           him
           ,
           that
           Anselm
           had
           the
           
             Word
             of
             God
             and
             Authority
             of
             S.
          
           Peter
           
             of
             his
             side
             .
             The
             King
          
           said
           ,
           
             he
             would
             never
             endure
             one
             equal
             to
             himself
             in
             his
             Kingdom
             :
          
           and
           therefore
           took
           off
           his
           protection
           from
           him
           ,
           and
           commands
           the
           Nobility
           and
           Bishops
           to
           disown
           him
           :
           
           and
           banishes
           his
           Counsellors
           ,
           and
           gives
           him
           time
           for
           a
           final
           answer
           .
           The
           mean
           while
           the
           King
           tryes
           by
           several
           arts
           to
           gain
           him
           ,
           viz.
           by
           sending
           to
           Urban
           secretly
           for
           the
           Pall
           ,
           and
           acknowledging
           him
           to
           be
           Pope
           ,
           
           and
           at
           last
           they
           brought
           it
           to
           this
           issue
           ,
           that
           he
           should
           receive
           the
           Pall
           at
           the
           
             Kings
             hands
          
           ,
           which
           he
           utterly
           refused
           to
           do
           ,
           and
           would
           take
           it
           no
           otherwise
           but
           off
           from
           the
           Altar
           of
           Canterbury
           .
           
           After
           this
           ,
           he
           desires
           leave
           to
           go
           to
           the
           Pope
           ,
           the
           King
           denyes
           it
           ,
           he
           persists
           in
           his
           intreaty
           ,
           
           the
           King
           absolutely
           
           denyes
           it
           ,
           he
           resolves
           to
           go
           however
           ,
           because
           ,
           saith
           he
           ,
           
             it
             is
             better
             to
             obey
             God
             than
             men
             .
          
           As
           though
           God
           had
           commanded
           him
           to
           disobey
           the
           King
           in
           this
           matter
           .
           When
           the
           Bishops
           had
           disswaded
           him
           from
           it
           ,
           and
           told
           him
           they
           would
           keep
           their
           fidelity
           to
           the
           
             King
             :
             Go
          
           ,
           saith
           he
           ,
           
             then
             to
             your
             Lord
             ,
             and
             I
             will
             hold
             to
             my
             God.
          
           
           Did
           he
           mean
           the
           same
           God
           which
           the
           Gloss
           upon
           the
           
             Canon
             Law
          
           speaks
           of
           ,
           
             our
             ●ord
             God
             the
             Pope
          
           ?
           and
           it
           is
           hard
           to
           conceive
           any
           other
           could
           be
           meant
           in
           this
           case
           .
           The
           King
           sends
           some
           of
           the
           Bishops
           and
           Barons
           to
           him
           to
           put
           him
           in
           mind
           of
           his
           Oath
           to
           observe
           the
           Laws
           and
           Customs
           of
           the
           Realm
           ;
           he
           told
           him
           they
           were
           to
           be
           understood
           with
           the
           reservation
           of
           
             being
             according
             to
             God
          
           ,
           
           and
           that
           it
           was
           not
           so
           ,
           to
           keep
           him
           from
           going
           to
           the
           Pope
           ,
           and
           therefore
           he
           would
           not
           observe
           it
           ;
           and
           so
           takes
           his
           leave
           of
           the
           King
           to
           be
           gone
           ;
           and
           the
           King
           after
           his
           going
           seizes
           upon
           all
           his
           profits
           .
           I
           desire
           to
           know
           of
           such
           as
           Mr.
           Cressy
           ,
           whether
           the
           King
           or
           Anselm
           were
           in
           the
           right
           in
           all
           this
           affair
           ?
           And
           if
           the
           King
           had
           used
           greater
           severity
           to
           him
           ,
           whether
           Anselm
           had
           suffered
           on
           the
           account
           of
           Religion
           Or
           Treason
           ?
           But
           he
           complains
           to
           the
           Pope
           ,
           
           
             that
             the
             Law
             of
             God
             ,
             and
             Authority
             of
             the
             Pope
             and
             Canons
             were
             overwhelmed
             by
             the
             Customs
             of
             the
             Realm
          
           ;
           
           and
           therefore
           he
           resigns
           his
           
             Archbishoprick
             to
             him
             ,
             and
             desires
             the
             Pope
             to
             put
             one
             into
             it
          
           ;
           which
           was
           contrary
           to
           the
           antient
           Rights
           of
           the
           King
           :
           
           The
           Pope
           in
           a
           Council
           at
           Rome
           solemnly
           excommunicates
           
             all
             Lay-persons
             that
             gave
             Investitures
             of
             Churches
             ,
             and
             all
             that
             received
             them
             ,
             and
             all
             Ecclesiastical
             persons
             that
             paid
             Homage
             to
             Princes
             ,
             saying
             it
             was
             very
             unfit
             that
             they
             who
             made
             their
             God
             ,
             should
             put
             their
             hands
             into
             the
             obscene
             and
             cruel
             hands
             of
             Princes
             :
          
           as
           Eadmerus
           relates
           it
           ,
           who
           was
           present
           in
           the
           Council
           .
        
         
           §
           .
           6.
           
           After
           the
           death
           of
           Rufus
           ,
           
           Anselm
           returns
           for
           England
           ,
           the
           new
           
             King
             Henry
          
           the
           first
           demands
           the
           
             accustomed
             Homage
          
           from
           him
           ,
           he
           denyes
           it
           ,
           and
           gives
           the
           late
           Council
           at
           Rome
           for
           his
           reason
           ;
           adding
           further
           ,
           
             if
             the
             King
             would
             submit
             to
             the
             Decrees
             of
             that
             Council
             ,
             there
             would
             be
             peace
             between
             them
             ,
             otherwise
             he
             would
             be
             gone
             again
             .
          
           The
           King
           was
           very
           unwilling
           to
           part
           with
           the
           Rights
           of
           his
           Predecessors
           in
           the
           Investiture
           and
           Homage
           of
           Bishops
           ;
           for
           saith
           
             Eadmerus
             ,
             it
             seemed
             to
             him
             as
             much
             as
             to
             lose
             half
             his
             Kingdom
             :
          
           and
           yet
           was
           afraid
           to
           let
           Anselm
           go
           ,
           lest
           by
           his
           means
           the
           Pope
           should
           have
           set
           up
           his
           
             Brother
             Roberts
          
           Title
           against
           him
           ;
           the
           King
           being
           in
           this
           strait
           ,
           endeavours
           to
           gain
           time
           ,
           
           and
           sends
           Ambassadors
           to
           the
           Pope
           ,
           to
           try
           ,
           if
           he
           could
           procure
           his
           consent
           ,
           
             to
             let
             him
             enjoy
             his
             own
             Rights
             :
          
           
           
             Pope
             Paschal
          
           the
           second
           in
           his
           long
           Epistle
           to
           Henry
           ,
           absolutely
           condemns
           them
           ,
           as
           
             inconsistent
             with
             God
             ,
             with
             justice
             ,
             or
             with
             salvation
             :
          
           and
           adds
           that
           to
           the
           wit
           of
           his
           predecessors
           ,
           
             that
             it
             was
             a
             monstrous
             thing
             for
             a
             Son
             to
             beget
             a
             Father
             ,
             or
             a
             man
             to
             make
             a
             God
          
           ;
           (
           but
           Urban
           gave
           that
           ,
           as
           a
           reason
           against
           it
           ,
           because
           
             Priests
             were
             men
             that
             did
             make
             a
             God
             )
             now
             Priests
             ,
          
           saith
           he
           ,
           
             in
             Scripture
             are
             called
             Gods
          
           ;
           and
           are
           not
           Princes
           or
           
             Secular
             Powers
          
           ?
           The
           King
           not
           at
           all
           moved
           with
           this
           Bull
           ,
           requires
           from
           Anselm
           either
           to
           pay
           him
           homage
           ,
           and
           to
           consecrate
           those
           that
           had
           received
           investitures
           from
           him
           ,
           or
           immediately
           to
           be
           gone
           out
           of
           the
           Kingdom
           :
           and
           withal
           declares
           ,
           that
           he
           would
           preserve
           the
           Rights
           of
           his
           
             Predecessors
             ,
             nor
             would
             endure
             any
             in
             his
             Kingdom
             that
             would
             not
             do
             him
             homage
          
           ;
           
           the
           Nobility
           and
           the
           rest
           of
           the
           Bishops
           joyn
           with
           the
           King
           ,
           and
           used
           all
           perswasions
           to
           keep
           him
           from
           submitting
           to
           the
           Pope
           .
           The
           King
           hoping
           to
           compose
           this
           matter
           ,
           sends
           three
           Bishops
           to
           the
           Pope
           to
           let
           him
           know
           ,
           saith
           
             Eadmerus
             ,
             that
             if
             the
             King
             did
             not
             enjoy
             his
             Rights
             ,
             he
             would
             banish
          
           Anselm
           
             and
             renounce
             the
          
           Pope
           .
           
           But
           Brompton
           hath
           the
           smart
           Letter
           the
           
           King
           sent
           upon
           this
           occasion
           ,
           wherein
           he
           tells
           him
           ,
           
             he
             would
             not
             fail
             of
             that
             respect
             and
             obedience
             which
             his
             predecessors
             had
             shewn
             to
             the
             Popes
             ,
             on
             condition
             that
             all
             the
             Honors
             ,
             Uses
             and
             Customs
             which
             his
             Father
             had
             in
             his
             predecessors
             times
             might
             be
             freely
             enjoyed
             by
             him
             ;
             and
             that
             by
             the
             help
             of
             God
             none
             of
             them
             should
             be
             lessened
             in
             his
             time
             ;
             and
             if
             ,
          
           saith
           he
           ,
           
             which
             God
             forbid
             ,
             I
             should
             be
             so
             base
             to
             let
             them
             go
             ;
             yet
             my
             Nobility
             ,
             nay
             ,
             the
             whole
             people
             would
             by
             no
             means
             suffer
             it
             .
          
           The
           Pope
           told
           them
           ,
           
           
             he
             would
             not
             yield
             to
             the
             King
             in
             this
             matter
             to
             save
             his
             Life
          
           ;
           and
           writes
           word
           to
           the
           King
           ,
           
             that
             by
             the
             judgement
             of
             the
             Holy
             Ghost
             he
             had
             forbidden
             all
             investitures
             by
             Princes
             :
          
           and
           encourages
           Anselm
           in
           his
           opposition
           to
           the
           King
           ,
           with
           some
           impertinent
           texts
           of
           Scripture
           .
           (
           For
           of
           all
           men
           ,
           the
           Popes
           ,
           notwithstanding
           their
           pretence
           to
           infallibility
           ,
           have
           been
           very
           unhappy
           in
           applying
           Scripture
           in
           their
           Bulls
           ;
           and
           it
           would
           be
           one
           of
           the
           strangest
           Commentaries
           that
           ever
           the
           World
           saw
           ,
           to
           set
           down
           the
           places
           of
           Scripture
           produced
           by
           them
           with
           their
           interpretations
           of
           them
           :
           but
           that
           is
           not
           my
           present
           business
           .
           )
           The
           King
           called
           together
           the
           
             Great
             men
          
           of
           the
           Nation
           in
           Council
           at
           London
           :
           
           and
           sends
           some
           of
           them
           to
           Anselm
           ,
           to
           know
           ,
           
             whether
             he
             would
             observe
             
             the
             customs
             of
             his
             predecessors
             or
             be
             gone
             ?
          
           The
           Bishops
           pretending
           
             private
             instructions
          
           contrary
           to
           the
           
             Popes
             Bulls
             ,
             Anselm
          
           desires
           time
           to
           know
           the
           Popes
           mind
           ,
           and
           still
           stands
           to
           the
           
             Popes
             Letters
          
           ;
           upon
           which
           the
           King
           told
           him
           ,
           
             he
             would
             bear
             these
             delays
             no
             longer
          
           ;
           
           
             Quid
             mihi
             de
             meis
             cum
             Papa
             ;
             what
             have
             I
             to
             do
             with
             the
             Pope
             about
             my
             own
             Subjects
             ?
             What
             Rights
             my
             Predecessors
             had
             ,
             are
             mine
             too
             :
             whosoever
             would
             take
             them
             away
             from
             me
             is
             my
             enemy
             ,
             and
             every
             one
             that
             is
             my
             Friend
             knows
             it
             .
             Anselm
          
           tells
           him
           ,
           
             that
             to
             save
             his
             life
             he
             would
             not
             contradict
             the
             Popes
             decrees
             unless
             he
             were
             absolved
             by
             him
             .
          
           The
           King
           would
           not
           so
           much
           as
           hear
           of
           the
           
             Popes
             Bulls
          
           ,
           nor
           suffer
           others
           to
           do
           it
           ,
           which
           grieved
           Anselm
           much
           ;
           and
           away
           he
           goes
           again
           to
           receive
           comfort
           from
           the
           Pope
           .
           The
           King
           sends
           an
           Ambassadour
           to
           the
           Pope
           ,
           
           who
           told
           him
           
             his
             Master
             would
             lose
             his
             Kingdom
             rather
             than
             the
             Investiture
             of
             Bishops
          
           ;
           the
           Pope
           very
           graciously
           replyed
           ,
           
             Before
             God
             I
             will
             lose
             my
             head
             rather
             than
             he
             shall
             quietly
             enjoy
             them
             .
          
           But
           at
           last
           ,
           the
           Pope
           was
           content
           he
           should
           enjoy
           other
           customes
           excepting
           this
           of
           Investitures
           ;
           the
           King
           was
           not
           at
           all
           satisfied
           with
           this
           ,
           
           but
           sends
           word
           to
           Anselm
           he
           must
           not
           set
           foot
           on
           
             English
             ground
          
           unless
           he
           would
           
           promise
           to
           observe
           the
           
             former
             customs
             of
             the
             Realm
          
           :
           which
           he
           still
           refused
           to
           do
           ,
           and
           after
           several
           endeavours
           to
           compose
           this
           difference
           ,
           the
           King
           was
           at
           last
           forced
           to
           yield
           up
           the
           
             ancient
             Right
             of
             Investiture
          
           ,
           and
           retain
           only
           homage
           ,
           which
           the
           Pope
           and
           Anselm
           were
           at
           present
           contented
           with
           ;
           
           but
           this
           Agreement
           held
           not
           long
           ;
           for
           notwithstanding
           the
           Pope
           did
           lay
           so
           much
           weight
           on
           this
           business
           of
           Investitures
           ,
           
           (
           as
           besides
           what
           is
           mentioned
           already
           ,
           
           he
           said
           ,
           
             that
             Christ
             dyed
             in
             vain
             if
             Lay-investitures
             were
             allowed
          
           )
           yet
           the
           King
           was
           certainly
           informed
           that
           this
           same
           Pope
           had
           yielded
           Investitures
           to
           t●e
           
             Emperour
             Henry
          
           5.
           as
           
             Florentius
             Wigorniensis
          
           and
           Malmsbury
           report
           ,
           
           and
           therefore
           Anselm
           writes
           to
           the
           Pope
           ,
           
           
             that
             the
             King
             would
             resume
             his
             too
             :
          
           and
           it
           is
           evident
           he
           did
           so
           ,
           for
           
             Matth.
             Paris
          
           and
           Westminster
           say
           expresly
           ,
           
             that
             the
             King
             invested
             the
             next
             Archbishop
             of
          
           Canterbury
           ,
           
             with
             a
             staff
             and
             a
             ring
             after
             the
             ancient
             custom
             :
          
           which
           was
           after
           the
           
             Lateran
             Council
          
           wherein
           the
           Pope
           again
           revoked
           the
           
             Emperours
             priviledge
             about
             investitures
             ,
             which
          
           he
           saith
           ,
           
             is
             contrary
             to
             the
             Holy
             Ghost
             and
             the
             Canonical
             Institution
             .
          
           But
           where
           was
           the
           
             Holy
             Ghost
          
           then
           when
           he
           granted
           this
           priviledge
           ?
           
           After
           this
           ,
           the
           Pope
           complains
           of
           the
           King
           for
           retaining
           the
           other
           
             ancient
             
             Rights
             ,
             of
             hindering
             Appeals
             to
          
           Rome
           
             and
             not
             receiving
             Legats
          
           ;
           but
           at
           last
           
             Pope
             Calixtus
          
           yielded
           to
           the
           King
           the
           enjoyment
           of
           the
           
             Customs
             which
             his
             Father
             had
          
           in
           England
           and
           Normandy
           .
           Was
           not
           this
           Pope
           very
           kind
           to
           the
           King
           who
           so
           patiently
           yielded
           to
           those
           customs
           which
           his
           Predecessors
           had
           condemned
           as
           
             contrary
             to
             Religion
          
           ,
           and
           
             making
             Christs
             death
             to
             no
             purpose
             ?
          
           The
           same
           Callis●us
           2.
           in
           the
           Council
           of
           Lateran
           ,
           A.
           D.
           MCXXII
           .
           put
           an
           end
           to
           the
           Controversie
           of
           investitures
           in
           the
           
             Roman
             Empire
          
           :
           
           yielding
           to
           the
           Emperour
           
             the
             right
             of
             Investitures
          
           so
           it
           were
           performed
           without
           Simony
           ,
           and
           by
           a
           Scepter
           and
           not
           
             by
             a
             staff
             and
             a
             Ring
          
           ;
           because
           ,
           forsooth
           ,
           if
           it
           had
           been
           done
           by
           a
           ring
           ,
           it
           made
           it
           a
           kind
           of
           marriage
           ,
           and
           so
           made
           a
           
             spiritual
             Adultery
          
           between
           the
           Bishop
           and
           
             his
             Church
          
           ;
           as
           the
           former
           Popes
           very
           learnedly
           proved
           in
           their
           Epistles
           against
           Investitures
           .
        
         
           §
           .
           7.
           
           This
           Controversie
           being
           at
           an
           end
           ,
           the
           Popes
           bethought
           themselves
           of
           a
           more
           subtle
           way
           of
           effecting
           their
           design
           ,
           which
           was
           by
           engaging
           the
           Bishops
           by
           oaths
           of
           Fidelity
           and
           obedience
           to
           themselves
           ,
           as
           well
           as
           taking
           away
           their
           homages
           and
           Fealty
           to
           Princes
           ,
           that
           so
           with
           less
           noise
           and
           more
           security
           ,
           they
           might
           compass
           the
           design
           of
           
           
             Ecclesiastical
             Liberty
          
           or
           rather
           slavery
           to
           the
           
             Pope
             .
             Gregory
             7.
             
             Urban
          
           2.
           and
           Paschal
           2.
           did
           all
           forbid
           
             Clargy-men
             to
             give
             any
             homage
             to
             Princes
             ,
          
           
           as
           
             Petrus
             de
             Marca
          
           proves
           from
           the
           
             Authentick
             acts
          
           of
           their
           
             several
             Councils
          
           ;
           instead
           of
           which
           they
           required
           an
           Oath
           of
           Fealty
           to
           themselves
           .
           For
           it
           was
           not
           a
           bare
           oath
           of
           
             Canonical
             obedience
          
           ,
           which
           the
           Popes
           required
           ,
           but
           as
           much
           an
           oath
           of
           Fealty
           and
           Allegiance
           ,
           as
           ever
           Princes
           require
           from
           their
           
             other
             Subjects
          
           :
           which
           will
           be
           made
           appear
           by
           comparing
           the
           oaths
           together
           .
           The
           most
           ancient
           form
           of
           Allegiance
           I
           meet
           with
           ,
           is
           that
           prescribed
           in
           the
           Capitular
           of
           
             Charles
             the
             Great
          
           ,
           which
           is
           contained
           in
           very
           few
           words
           .
        
         
           
             Promitto
             ego
             partibus
             Domini
             mei
             Caroli
             Regis
             &
             filiorum
             ejus
             ,
          
           
           
             quia
             fidelis
             sum
             &
             ero
             diebus
             vitae
             meae
             sine
             fraude
             vel
             malo
             ingenio
             ,
          
           as
           it
           is
           in
           the
           old
           Edition
           of
           the
           Constitutions
           ;
           but
           in
           the
           latter
           out
           of
           Sirmondus
           his
           Copy
           it
           is
           somewhat
           larger
           .
           
        
         
           Promitto
           ego
           quod
           ab
           isto
           die
           in
           antea
           fidelis
           sum
           Domino
           Carolo
           piissimo
           Imperatori
           pura
           mente
           absque
           fraude
           &
           malo
           ingenio
           de
           meâ
           parte
           ad
           suam
           partem
           &
           ad
           honorem
           regni
           sui
           ,
           sicut
           per
           drictam
           debet
           esse
           homo
           Domino
           suo
           .
           
             The
             ancient
          
           Form
           
             used
             in
             this
             Nation
             ran
             thus
             ,
          
        
         
           
             Tu
             jurabis
             quod
             ab
             ista
             die
             in
             antea
             eris
             
             fidelis
             &
             legalis
             Domino
             nostro
             Regi
             &
             suis
             haeredibus
          
           ;
           
           
             &
             fidelitatem
             &
             legalitatem
             ei
             portabis
             de
             vitâ
             &
             de
             membro
             &
             de
             terreno
             honore
             ,
             &
             quod
             tu
             eorum
             malum
             aut
             damnum
             nec
             noveris
             nec
             audiveris
             quod
             non
             defendes
             pro
             posse
             tuo
             ,
             ita
             te
             Deus
             adjuvet
             :
          
           Now
           let
           us
           compare
           these
           with
           the
           Oath
           made
           to
           the
           Pope
           ;
           I
           shall
           take
           that
           form
           which
           is
           published
           out
           of
           the
           Vatican
           MS.
           by
           
             Odoricus
             Raynaldus
          
           ,
           which
           was
           taken
           by
           
             Edmund
             Archbishop
             of
          
           Canterbury
           .
        
         
           
             Ego
             Edmundus
          
           ,
           
           &c.
           
             ab
             hac
             hora
             in
             antea
             fidelis
             &
             obediens
             ero
             S.
             Petro
             &
             S.
             R.
             E.
             &
             D.
             Papae
             Gregerio
             suisque
             successoribus
             canonicè
             intrantibus
             .
             Nonero
             in
             facto
             neque
             in
             consilio
             ,
             aut
             consensio
             ut
             vitam
             perdant
             ,
             aut
             membrum
             ,
             aut
             capiantur
             malâ
             captione
             .
             Consilium
             vero
             quod
             mihi
             credituri
             sunt
             per
             se
             ,
             aut
             per
             nuntios
             suos
             sive
             per
             liter
             as
             ad
             corum
             damnum
             ,
             mesciente
             ,
             nemini
             pandam
             .
             Papatum
             Romanum
             &
             Regalia
             Sancti
             Petri
             aajutor
             eis
             ero
             ad
             retinendum
             &
             defendendum
             salvo
             meo
             ordine
             contra
             omnem
             hominem
             ,
          
           &c.
           
           This
           is
           enough
           to
           shew
           ,
           that
           if
           the
           other
           were
           properly
           Oaths
           of
           Allegiance
           to
           Princes
           ,
           this
           is
           so
           to
           the
           Pope
           ,
           and
           thereby
           they
           are
           bound
           to
           the
           very
           same
           obedience
           to
           the
           Pope
           as
           their
           Soveraign
           ,
           as
           anymen
           are
           to
           their
           own
           Princes
           .
           For
           here
           is
           no
           exception
           at
           all
           of
           the
           Rights
           of
           
           Princes
           and
           the
           duty
           they
           owe
           to
           them
           ;
           not
           the
           least
           notice
           being
           taken
           of
           them
           ,
           as
           though
           they
           did
           owe
           them
           any
           allegiance
           :
           which
           we
           plainly
           see
           was
           never
           intended
           should
           be
           paid
           by
           those
           who
           first
           imposed
           this
           Oath
           .
           That
           Learned
           Gentleman
           Sir
           
             Roger
             Twisden
          
           supposes
           this
           oath
           to
           have
           been
           framed
           by
           Paschal
           2.
           
           and
           it
           is
           certain
           ,
           that
           Rodulphus
           being
           made
           
             Archbishop
             of
             Canterbury
          
           in
           his
           time
           ,
           is
           the
           first
           we
           read
           among
           us
           ,
           that
           took
           an
           oath
           of
           Fidelity
           to
           the
           Pope
           ,
           with
           that
           of
           
             Canonical
             obedience
          
           :
           after
           whose
           time
           we
           frequently
           meet
           with
           it
           ,
           but
           not
           before
           :
           
           but
           in
           truth
           ,
           it
           is
           the
           very
           same
           oath
           ,
           
           only
           applying
           it
           to
           Church-men
           ,
           which
           Richard
           of
           Capua
           took
           by
           way
           of
           Fealty
           to
           Gregory
           7.
           
           as
           may
           appear
           to
           any
           one
           that
           compares
           them
           together
           :
           
           where
           there
           are
           the
           same
           expressions
           word
           for
           word
           :
           
           by
           which
           we
           may
           see
           the
           strictest
           allegiance
           to
           the
           Pope
           is
           understood
           by
           it
           ,
           
           without
           the
           least
           reservation
           of
           any
           other
           
             Princes
             Rights
          
           .
           And
           considering
           the
           doctrine
           and
           design
           of
           the
           first
           imposers
           of
           it
           ,
           it
           cannot
           be
           questioned
           ,
           but
           their
           intention
           was
           hereby
           to
           exempt
           the
           takers
           of
           it
           from
           all
           Allegiance
           to
           any
           other
           than
           the
           Pope
           .
           But
           lest
           this
           design
           should
           be
           too
           easily
           suspected
           ,
           at
           first
           it
           went
           only
           along
           with
           the
           Pall
           to
           Archbishops
           ,
           then
           it
           came
           to
           
             Bishops
             ,
             
             shops
          
           ,
           and
           at
           last
           ,
           as
           the
           Gloss
           upon
           the
           
             Canon
             Law
          
           tells
           us
           ,
           
           to
           
             all
             that
             receive
             any
             dignity
             ,
             consecration
             ,
             or
             confirmation
             from
             the
             Pope
          
           ;
           and
           now
           the
           oath
           in
           the
           Pontifical
           is
           much
           larger
           than
           it
           was
           ,
           and
           by
           it
           the
           takers
           are
           bound
           to
           
             observe
             and
             defend
             the
             Papal
             reservations
             ,
          
           
           
             Provisions
             and
             mandates
             ,
             and
             to
             persecute
             to
             the
             utmost
             of
             their
             Power
             ,
             all
             Hereticks
             ,
             Schismaticks
             and
             Rebels
             to
             the
             Pope
             .
          
           Much
           kindness
           then
           is
           to
           be
           expected
           from
           all
           who
           are
           
             sworn
             to
             persecution
          
           ,
           and
           much
           allegiance
           to
           Princes
           from
           those
           who
           own
           the
           Pope
           to
           be
           their
           Soveraign
           in
           as
           express
           terms
           as
           any
           Subjects
           can
           do
           their
           Princes
           :
           and
           so
           Cassander
           takes
           notice
           ,
           
             that
             several
             passages
             in
             this
             Oath
             relate
             to
             meer
             civil
             obedience
             ,
          
           
           
             which
             we
             owe
             to
             Princes
             and
             not
             to
             the
             Pope
             :
          
           and
           for
           what
           relates
           to
           the
           
             Papacy
             ,
             if
             by
             it
             be
             understood
             the
             Papal
             Tyranny
             ,
          
           as
           no
           doubt
           it
           is
           ,
           
             be
             utterly
             condemns
             it
             as
             an
             unlawful
             oath
          
           ;
           and
           I
           extreamly
           wonder
           at
           those
           who
           make
           so
           many
           scruples
           about
           oaths
           of
           Allegiance
           to
           Princes
           ,
           that
           they
           make
           none
           at
           all
           about
           this
           ,
           which
           as
           far
           as
           I
           can
           see
           ,
           leaves
           no
           room
           for
           Allegiance
           to
           them
           ,
           any
           more
           than
           a
           person
           who
           hath
           already
           sworn
           Allegiance
           to
           one
           Prince
           ,
           hath
           liberty
           to
           swear
           the
           same
           thing
           to
           another
           ;
           which
           it
           is
           impossible
           he
           should
           keep
           to
           both
           .
        
         
         
           The
           first
           contriver
           of
           this
           Oath
           to
           the
           Pope
           ,
           was
           no
           other
           than
           Gregory
           7.
           who
           could
           not
           be
           thought
           to
           understand
           less
           than
           the
           strictest
           Allegiance
           by
           it
           ,
           since
           he
           required
           Fealty
           from
           Temporal
           Princes
           ,
           and
           forbad
           all
           Clergy-men
           paying
           homage
           to
           them
           .
           In
           the
           Council
           held
           by
           him
           at
           
             Rome
             ,
             A.
             D.
          
           1079.
           the
           Archbishop
           of
           Aquileia
           took
           an
           Oath
           in
           the
           same
           form
           with
           that
           published
           by
           Raynaldus
           out
           of
           the
           Vatican
           MS.
           and
           therein
           he
           is
           sworn
           ,
           
           
             to
             defend
             the
             Roman
             Papacy
             and
             the
             Royalties
             of
             S.
          
           Peter
           ;
           which
           makes
           me
           wonder
           how
           the
           form
           extant
           in
           the
           
             Canon
             Law
          
           should
           have
           it
           
             Regulas
             Sanctorum
             Patrum
          
           instead
           of
           
             Regalia
             Sancti
             Petri
          
           ,
           for
           we
           are
           not
           to
           imagin
           that
           Gregory
           9.
           had
           any
           such
           thought
           to
           bring
           down
           the
           
             Royalties
             of
             S.
          
           Peter
           to
           the
           
             ancient
             Canons
          
           ;
           and
           the
           oath
           which
           was
           taken
           had
           the
           
             Regalia
             sancti
             Petri
          
           alwayes
           in
           it
           from
           Gregory
           7.
           time
           :
           unless
           they
           hoped
           to
           deceive
           the
           simple
           by
           this
           means
           ,
           for
           we
           find
           that
           even
           Cassander
           himself
           thought
           there
           had
           been
           no
           other
           Form
           besides
           that
           in
           the
           
             Canon
             Law
          
           ,
           till
           the
           Bishop
           of
           Munster
           sent
           him
           the
           Form
           he
           was
           to
           take
           ;
           wherein
           were
           the
           
             Regalia
             sancti
             Petri
          
           ,
           as
           they
           are
           now
           in
           the
           Pontifical
           .
           But
           if
           the
           strictest
           tye
           of
           Allegiance
           to
           the
           Pope
           as
           their
           Soveraign
           were
           not
           intended
           by
           this
           
           oath
           ,
           why
           could
           not
           the
           Popes
           be
           contented
           with
           the
           former
           oath
           of
           
             Canonical
             Obedience
          
           ,
           which
           from
           the
           time
           of
           Boniface
           was
           required
           by
           the
           Pope
           of
           all
           Metropolitans
           together
           with
           the
           Pall
           ,
           although
           many
           refused
           to
           submit
           their
           necks
           to
           that
           Yoke
           .
           Before
           
             A.
             D.
          
           450.
           
           
           
             Petrus
             de
             Marca
          
           observes
           ,
           nosuch
           thing
           as
           an
           Oath
           of
           
             Canonical
             Obedience
          
           from
           Bishops
           to
           the
           Metropolitan
           was
           used
           in
           the
           Church
           ;
           and
           therefore
           Leo
           1.
           reproves
           Anastasius
           of
           Thessalonica
           for
           requiring
           it
           from
           Atticus
           a
           Bishop
           under
           him
           ;
           but
           afterwards
           by
           degrees
           it
           came
           into
           Use
           ,
           as
           appears
           by
           the
           words
           of
           the
           Bishops
           of
           Aquileia
           in
           Baronius
           to
           the
           
             Emperour
             Mauricius
          
           ,
           
           and
           the
           profession
           made
           by
           Adelbertus
           to
           Hinomarus
           his
           Metropolitan
           .
           Whereas
           the
           Metropolitans
           themselves
           made
           only
           a
           bare
           profession
           of
           their
           faith
           ,
           and
           a
           promise
           to
           their
           
             suffragan
             Bishops
          
           to
           observe
           the
           Canons
           of
           the
           Church
           .
           But
           when
           Gregory
           sent
           Boniface
           ,
           as
           his
           Missionary
           into
           Germany
           ,
           he
           made
           him
           take
           an
           Oath
           over
           the
           Reliques
           of
           S.
           Peter
           in
           the
           Vatican
           ,
           to
           be
           true
           and
           faithful
           to
           the
           interests
           of
           the
           
             Roman
             See
          
           ,
           
           but
           still
           it
           was
           within
           the
           compass
           of
           the
           
             Catholick
             Faith
          
           and
           the
           
             ancient
             Canons
          
           :
           and
           this
           〈◊〉
           being
           a
           very
           faithful
           servant
           to
           the
           〈◊〉
           See
           ,
           makes
           it
           his
           business
           to
           perswade
           the
           Bishops
           of
           Germany
           
           and
           France
           ,
           to
           profess
           subjection
           to
           the
           
             Bishop
             of
             Rome
          
           ;
           and
           all
           the
           Metropolitans
           to
           receive
           Palls
           from
           thence
           ,
           
           and
           to
           give
           
             Canonical
             obedience
             to
             the
             Popes
             decrees
             :
          
           these
           things
           went
           very
           hardly
           down
           with
           the
           Bishops
           ;
           for
           two
           years
           after
           
             A.
             D.
             744.
             
             Boniface
          
           complains
           to
           Pope
           Zachary
           ,
           
           
             that
             he
             was
             afraid
             they
             would
             not
             keep
             their
             words
             ;
             but
             he
             assures
             the
             Pope
             it
             was
             none
             of
             his
             fault
          
           ;
           but
           at
           last
           they
           were
           wheedled
           into
           it
           under
           this
           pretence
           that
           it
           was
           only
           a
           mark
           of
           honour
           to
           receive
           the
           Pall
           ,
           and
           not
           a
           badge
           of
           subjection
           ;
           and
           Hincmarus
           told
           Nicolaus
           1.
           
           
           
             That
             he
             could
             receive
             no
             more
             power
             by
             it
             ,
             than
             the
             Canons
             had
             given
             to
             Metropolitans
             already
          
           ;
           but
           when
           they
           were
           brought
           to
           receive
           the
           Pall
           the
           
             promise
             of
             subjection
          
           went
           down
           with
           it
           :
           the
           Form
           of
           which
           is
           extant
           among
           the
           ancient
           Formulae
           published
           by
           Sirmondus
           ,
           
           wherein
           they
           promise
           to
           the
           Pope
           only
           
             debitam
             subjectionem
             &
             obedientiam
          
           ,
           which
           is
           properly
           
             Canonical
             Obedience
          
           .
           Now
           if
           Gregory
           7.
           had
           understood
           no
           more
           than
           that
           ,
           why
           did
           he
           alter
           the
           Oath
           ,
           and
           put
           in
           so
           many
           expressions
           which
           properly
           imply
           the
           same
           Fealty
           which
           Vassals
           owe
           to
           their
           Lords
           ,
           or
           Subjects
           to
           their
           Princes
           ?
           I
           know
           not
           ,
           how
           it
           came
           to
           pass
           that
           so
           jealous
           a
           Prince
           of
           his
           own
           Rights
           as
           Henry
           1.
           came
           to
           suffer
           the
           
           new
           Archbishop
           to
           take
           this
           oath
           to
           the
           Pope
           ;
           but
           this
           is
           certain
           that
           it
           was
           extreamly
           disgusted
           in
           other
           Countries
           .
           For
           Baronius
           tells
           us
           that
           the
           Kings
           and
           Nobility
           of
           Sicily
           and
           Poland
           were
           very
           much
           offended
           at
           it
           ,
           
           as
           a
           thing
           there
           was
           no
           ground
           for
           in
           the
           ancient
           Councils
           ;
           as
           though
           saith
           Paschal
           2.
           in
           answer
           to
           them
           ,
           
             the
             Councils
             could
             set
             bounds
             to
             the
             Popes
             Authority
             :
          
           which
           was
           bravely
           said
           and
           like
           a
           Prince
           that
           endeavoured
           to
           make
           the
           greatest
           Bishops
           his
           Vassals
           ;
           but
           I
           cannot
           imagine
           what
           satisfaction
           this
           could
           give
           to
           
             Secular
             Princes
          
           ,
           who
           might
           easily
           discern
           how
           much
           their
           own
           Power
           was
           lessened
           by
           these
           manifest
           encroachments
           upon
           it
           ,
           by
           the
           exacting
           oaths
           of
           Allegiance
           from
           some
           of
           the
           most
           considerable
           of
           their
           Subjects
           ,
           to
           a
           
             Forraign
             Power
          
           .
        
         
           §
           .
           8.
           
           After
           the
           death
           of
           Henry
           1.
           the
           
             Papal
             power
          
           got
           more
           ground
           in
           the
           troublesome
           Reign
           of
           
             King
             Stephen
          
           ,
           than
           ever
           it
           had
           done
           before
           ;
           For
           his
           title
           being
           very
           bad
           ,
           he
           saw
           it
           was
           the
           more
           necessary
           for
           him
           to
           strengthen
           it
           by
           the
           Popes
           Authority
           .
           To
           which
           end
           ,
           after
           his
           Consecration
           by
           
             William
             Archbishop
          
           of
           Canterbury
           ,
           who
           together
           with
           Stephen
           had
           before
           sworn
           Allegiance
           to
           Maud
           the
           Empress
           ,
           
           he
           sends
           to
           the
           Pope
           for
           a
           Confirmation
           of
           his
           Title
           ,
           which
           the
           Pope
           very
           amply
           sends
           him
           ;
           and
           the
           Bull
           is
           extant
           among
           our
           Historians
           ;
           
           wherein
           among
           other
           things
           he
           takes
           notice
           ,
           
             that
             on
             the
             day
             of
             his
             consecration
          
           (
           as
           the
           Pope
           calls
           it
           )
           
             he
             promised
             obedience
             and
             reverence
             to
             S.
          
           Peter
           ;
           which
           no
           doubt
           went
           very
           far
           in
           his
           Title
           :
           and
           the
           Bishop
           of
           Winchester
           his
           Brother
           told
           him
           (
           as
           Malmsbury
           
           relates
           who
           lived
           in
           that
           time
           )
           
             that
             he
             came
             to
             the
             Crown
             not
             by
             any
             military
             power
             but
             by
             the
             Churches
             Favour
             ,
             and
             therefore
             he
             ought
             to
             be
             kind
             to
             it
          
           ;
           and
           so
           he
           was
           it
           seems
           at
           first
           ,
           for
           he
           yielded
           to
           their
           own
           terms
           ,
           as
           Gul.
           
           Newburgensis
           saith
           ,
           and
           the
           Bishops
           did
           swear
           only
           a
           
             conditional
             Allegiance
          
           to
           him
           ,
           viz.
           
             as
             long
             as
             he
             preserved
             the
             Liberty
             of
             the
             Church
             .
          
           To
           give
           them
           therefore
           all
           the
           satisfaction
           they
           desired
           ,
           he
           made
           that
           Oath
           extant
           in
           Malmsbury
           ,
           
           wherein
           
             he
             put
             all
             Ecclesia●tical
             Persons
             and
             Things
             under
             their
             own
             jurisdiction
          
           ;
           and
           when
           afterwards
           he
           violated
           this
           Liberty
           ,
           his
           own
           Brother
           being
           then
           the
           Popes
           Legat
           ,
           presumed
           to
           summon
           him
           to
           appear
           before
           his
           
             Ecclesiastical
             High
             Court
             of
             Iustice
          
           ,
           and
           to
           give
           him
           an
           account
           of
           what
           he
           had
           done
           in
           daring
           to
           imprison
           the
           Bishops
           of
           Salisbury
           and
           
             Lincoln
             :
             For
          
           ,
           said
           he
           ,
           
             if
             the
             Bishops
             do
             any
             thing
             amiss
             ,
             the
             
             King
             hath
             nothing
             to
             do
             to
             judge
             them
             ,
             but
             they
             must
             be
             left
             to
             the
             Canons
          
           ;
           and
           withall
           he
           adds
           ,
           
             that
             the
             King
             was
             bound
             to
             give
             them
             an
             account
             of
             what
             he
             had
             done
             :
          
           but
           the
           King
           sent
           them
           word
           that
           he
           appealed
           to
           Rome
           ;
           and
           so
           the
           business
           fell
           .
           Thus
           we
           see
           how
           much
           he
           advanced
           the
           Popes
           power
           by
           yielding
           to
           a
           
             Legatine
             Power
          
           here
           ,
           to
           hear
           causes
           ,
           and
           suffering
           himself
           to
           be
           called
           to
           an
           account
           before
           it
           ;
           by
           which
           example
           ,
           Appeals
           grew
           very
           frequent
           and
           troublesome
           in
           his
           time
           ,
           as
           our
           Historians
           sadly
           complain
           ;
           and
           the
           Bishops
           and
           Monks
           went
           commonly
           over
           to
           Rome
           upon
           Appeals
           ;
           
           nay
           
             Theobald
             Archbishop
          
           of
           Canterbury
           went
           to
           the
           Pope
           ,
           then
           in
           Frarce
           ,
           expresly
           against
           the
           Kings
           command
           ,
           and
           the
           Pope
           suspended
           the
           rest
           that
           did
           not
           come
           ;
           and
           
             William
             Archbishop
          
           of
           York
           was
           deposed
           by
           the
           Pope
           ,
           meerly
           because
           nominated
           by
           the
           King
           ,
           
           and
           another
           put
           into
           his
           Room
           without
           the
           Kings
           consent
           ,
           or
           approbation
           :
           the
           right
           of
           Investitures
           was
           condemned
           in
           a
           Council
           held
           at
           Westminster
           ,
           and
           the
           infringers
           of
           
             Ecclesiastical
             Liberty
          
           punished
           with
           
             Excommunication
             ,
             not
             to
             be
             taken
             off
             but
             by
             the
             Pope
             himself
          
           ;
           and
           after
           the
           reconciliation
           between
           Stephen
           and
           Henry
           2.
           
           the
           effect
           of
           it
           ,
           saith
           
             Radulphus
             de
             Diceto
          
           ,
           was
           ,
           
             that
             the
             Churches
             Dominion
             was
             exalted
             by
             it
             .
          
        
         
         
           §
           .
           9.
           
           This
           was
           the
           state
           of
           things
           here
           ,
           when
           Henry
           the
           second
           came
           to
           the
           possession
           of
           the
           Crown
           ;
           all
           the
           Customs
           of
           his
           Ancestors
           which
           they
           accounted
           Rights
           of
           the
           Crown
           were
           lost
           during
           the
           Usurpation
           of
           Stephen
           ,
           and
           strange
           insolencies
           and
           villanies
           were
           committed
           under
           the
           pretence
           of
           
             Ecclesiastical
             Liberty
          
           ,
           or
           the
           unaccountabless
           of
           Ecclesiastical
           Persons
           for
           their
           actions
           to
           Civil
           Justice
           :
           which
           made
           the
           Judges
           complain
           to
           the
           King
           of
           the
           
             thefts
             ,
             rapines
             ,
             and
             murders
          
           frequently
           committed
           by
           Clergy-men
           ,
           over
           whom
           they
           had
           then
           no
           jurisdiction
           ;
           
           and
           as
           
             Gulielmus
             Newburgensis
          
           saith
           ,
           
             the
             Bishops
             were
             more
             concerned
             to
             defend
             their
             priviledges
             ,
             than
             to
             punish
             offendors
             ,
             and
             thought
             they
             did
             God
             and
             the
             Church
             service
             in
             protecting
             them
             from
             the
             hands
             of
             Iustice.
          
           By
           which
           means
           things
           were
           come
           to
           that
           height
           between
           the
           
             Civil
             &
             Ecclesiastical
             Power
          
           ,
           that
           one
           or
           the
           other
           must
           yeild
           ;
           the
           
             Ecclesiastical
             Power
          
           being
           in
           the
           hands
           of
           
             Thomas
             Becket
          
           ,
           a
           man
           after
           the
           Popes
           own
           heart
           ,
           and
           in
           whom
           the
           very
           soul
           of
           Gregory
           the
           seventh
           seemed
           to
           have
           come
           into
           the
           World
           again
           ;
           and
           the
           
             Civil
             Power
          
           in
           the
           management
           of
           Henry
           the
           second
           ,
           a
           Prince
           of
           a
           high
           Spirit
           and
           great
           courage
           ,
           and
           that
           could
           not
           easily
           bear
           the
           
           least
           diminution
           of
           his
           Power
           .
           And
           where
           there
           was
           so
           much
           matter
           prepared
           ,
           and
           such
           heat
           on
           both
           sides
           ,
           it
           was
           no
           great
           difficulty
           to
           fore-tell
           a
           storm
           ,
           when
           the
           Clouds
           that
           hovered
           in
           the
           air
           should
           clap
           together
           ,
           or
           fall
           upon
           each
           other
           .
           This
           was
           foreseen
           by
           the
           more
           discerning
           men
           of
           that
           time
           when
           they
           found
           the
           King
           bent
           upon
           making
           him
           Archbishop
           after
           the
           death
           of
           Theobald
           :
           
           For
           however
           Becket
           himself
           boasted
           
             of
             the
             freedom
             of
             his
             election
             and
             the
             consent
             of
             the
             Clergie
             and
             Kingdom
             in
             it
             ,
          
           yet
           in
           the
           Epistle
           sent
           to
           him
           by
           the
           Bishops
           and
           Clergie
           of
           the
           whole
           Province
           ,
           they
           plainly
           tell
           him
           ,
           
           
             the
             Kings
             Mother
             disswaded
             him
             from
             it
             ,
             the
             whole
             Kingdom
             was
             against
             it
             ,
             and
             the
             Clergie
             sighed
             and
             groaned
             as
             much
             as
             they
             durst
             ;
             but
             the
             King
             would
             have
             it
             so
             .
          
           
           For
           the
           King
           being
           then
           in
           Normandy
           sent
           over
           his
           great
           Minister
           
             Richard
             de
             Lucy
          
           on
           purpose
           to
           let
           the
           
             Suffragan
             Bishops
          
           and
           the
           Monks
           of
           Canterbury
           understand
           his
           pleasure
           ,
           
             that
             he
             would
             have
          
           Becket
           
             chosen
             Archbishop
          
           .
           
           Which
           the
           Bishop
           of
           London
           in
           his
           excellent
           Epistle
           to
           Becket
           (
           which
           gives
           a
           more
           true
           account
           of
           the
           Intrigues
           of
           the
           whole
           quarrel
           than
           any
           thing
           yet
           extant
           ,
           and
           which
           Baronius
           could
           not
           but
           see
           in
           the
           
             Codex
             Vaticanus
          
           ,
           although
           he
           takes
           no
           notice
           
           at
           all
           of
           it
           )
           tells
           him
           ,
           
             was
             a
             greater
             invasion
             of
             the
             Churches
             Liberties
             ,
             than
             any
             of
             those
             things
             he
             made
             such
             ado
             about
             .
             You
             ,
          
           saith
           he
           ,
           
             now
             tell
             us
             that
             we
             ought
             to
             obey
             God
             rather
             than
             men
             :
             would
             to
             God
             we
             had
             done
             so
             then
             ;
             but
             because
             we
             had
             not
             the
             courage
             to
             do
             it
             then
             ,
             therefore
             we
             now
             suffer
             shame
             and
             confusion
             for
             it
             ,
             and
             the
             tears
             run
             down
             our
             cheeks
             for
             the
             calamities
             that
             are
             come
             upon
             us
             .
          
           By
           which
           we
           may
           judge
           of
           the
           truth
           of
           the
           
             Quadripartite
             History
          
           ,
           written
           by
           Thomas
           his
           own
           Disciples
           ,
           as
           Baronius
           confesseth
           ,
           
           for
           therein
           Herebertus
           and
           
             Iob.
             Sarisburiensis
          
           tell
           of
           Thomas
           his
           
             protesting
             against
             his
             being
             Archbishop
          
           to
           the
           King
           ,
           and
           
             his
             being
             hardly
             perswaded
             to
             it
             by
             the
             Popes
             Legat
          
           ;
           whereas
           the
           Bishop
           of
           London
           proves
           to
           Becket
           himself
           ,
           
             that
             during
          
           Theobalds
           
             Life
             he
             had
             his
             eye
             upon
             it
             ,
             and
             made
             all
             the
             interest
             he
             could
             to
             obtain
             it
             upon
             his
             death
             ,
             that
             he
             gave
             several
             thousand
             Marks
             to
             the
             King
             to
             be
             Chancellour
             ,
             hoping
             by
             that
             means
             to
             come
             the
             easier
             into
             the
             See
             of
          
           Canterbury
           ,
           
             that
             being
             in
          
           Normandy
           at
           Theobalds
           
             death
             ,
             he
             posted
             over
             ,
             and
             the
             Kings
             Favourite
             brought
             his
             command
             for
             his
             election
             .
          
           
           And
           it
           is
           likewise
           confessed
           by
           
             Fitz
             Stephen
          
           in
           the
           MS.
           
           History
           of
           Beckets
           Life
           ,
           
             that
             the
             whole
             Clergie
             knew
             
             it
             was
             the
             Kings
             pleasure
             he
             should
             be
             made
             Archbishop
             ;
             and
             that
          
           Gilbert
           ,
           
             then
             only
             Bishop
             of
          
           Hereford
           ,
           (
           afterwards
           of
           London
           )
           
             disswaded
             all
             that
             he
             could
             from
             his
             election
             ;
             and
             after
             said
             ,
             that
             the
             King
             had
             done
             a
             strange
             thing
             ,
          
           viz.
           
             he
             had
             made
             a
             Souldier
             Archbishop
             of
          
           Canterbury
           ;
           for
           but
           a
           little
           before
           he
           had
           been
           in
           arms
           with
           the
           King
           at
           Tholouse
           .
           And
           this
           opposition
           of
           his
           ,
           
             he
             calls
             not
             only
             God
             to
             witness
             ,
             was
             not
             out
             of
             any
             ambitious
             desire
             to
             have
             been
             in
             his
             Room
             ,
          
           (
           as
           Thomas
           and
           the
           Monks
           charge
           him
           )
           but
           Becket
           
             himself
             ,
             for
             no
             man
             could
             attempt
             any
             such
             thing
             ,
             but
             he
             must
             know
             it
             ,
             his
             Favour
             being
             so
             great
             with
             the
             King
             then
             .
          
           But
           it
           seems
           ,
           the
           wiser
           men
           among
           the
           Bishops
           ,
           thought
           that
           by
           reason
           of
           his
           insolent
           ,
           
           rash
           ,
           and
           inflexible
           temper
           ,
           (
           which
           even
           his
           Friends
           complained
           of
           in
           him
           )
           he
           would
           bring
           all
           things
           into
           confusion
           .
           When
           he
           was
           summoned
           at
           Northampton
           to
           appear
           before
           the
           King
           ,
           he
           would
           needs
           carry
           the
           Cross
           ,
           with
           his
           own
           hands
           into
           the
           Court
           ;
           upon
           which
           the
           Bishop
           of
           London
           told
           him
           ,
           
             he
             behaved
             himself
             as
             if
             he
             had
             a
             mind
             to
             disturb
             the
             whole
             Kingdom
          
           ;
           
           
             You
             carry
             the
             Cross
          
           ,
           
           saith
           he
           ,
           
             and
             what
             if
             the
             King
             should
             take
             his
             Sword
             ?
             but
             ,
          
           said
           he
           to
           one
           that
           stood
           by
           ,
           
             He
             alwayes
             was
             a
             Fool
             ,
             and
             ever
             will
             be
             one
             .
          
           These
           
           things
           I
           only
           mention
           ,
           to
           let
           men
           see
           what
           apprehensions
           the
           more
           prudent
           men
           of
           that
           time
           had
           of
           the
           likelihood
           of
           great
           disturbances
           coming
           to
           the
           Church
           by
           his
           ill
           management
           ,
           although
           by
           the
           rashness
           of
           others
           added
           to
           his
           ,
           he
           hath
           had
           the
           fortune
           to
           be
           accounted
           a
           Saint
           and
           a
           Martyr
           .
        
         
           §
           .
           10.
           
           But
           my
           business
           is
           not
           ,
           to
           write
           a
           particular
           account
           of
           all
           the
           passages
           between
           the
           King
           and
           him
           ,
           after
           the
           difference
           between
           them
           ;
           which
           hath
           been
           so
           largely
           done
           by
           Baronius
           ,
           and
           our
           own
           Historians
           ;
           but
           I
           shall
           shew
           ,
           that
           the
           Controversie
           between
           them
           was
           about
           Gregory
           the
           sevenths
           principles
           ,
           and
           if
           he
           dyed
           a
           Martyr
           for
           any
           thing
           ,
           it
           was
           in
           defence
           of
           these
           .
           Which
           I
           shall
           the
           rather
           do
           ,
           
           since
           I
           find
           his
           Life
           very
           lately
           published
           in
           French
           with
           a
           high
           character
           of
           him
           ,
           and
           dedicated
           to
           the
           King
           of
           France
           ;
           but
           especially
           because
           I
           find
           ,
           that
           those
           among
           us
           of
           that
           Religion
           ,
           who
           disown
           Gregory
           the
           sevenths
           principles
           ,
           are
           willing
           to
           believe
           him
           a
           Martyr
           upon
           other
           grounds
           ,
           
           viz.
           
             that
             his
             quarrel
             with
             the
             King
             was
             upon
             the
             account
             of
             the
             antient
             Municipal
             Laws
             of
          
           England
           
             which
             had
             a
             respect
             to
             the
             immunities
             of
             Clergie-men
             .
          
        
         
         
           I
           shall
           therefore
           prove
           ,
           1.
           
           That
           the
           matters
           in
           Dispute
           between
           the
           King
           and
           Becket
           ,
           were
           the
           very
           same
           that
           Gregory
           the
           seventh
           and
           his
           successors
           contended
           about
           ,
           with
           
             Christian
             Princes
          
           .
           2.
           
           That
           the
           pleas
           made
           use
           of
           by
           Becket
           and
           his
           party
           were
           no
           other
           ,
           than
           those
           ,
           which
           Gregory
           the
           seventh
           and
           his
           successors
           used
           ,
           so
           that
           they
           had
           no
           relation
           at
           all
           to
           the
           
             Municipal
             Laws
          
           ,
           but
           to
           the
           controversie
           then
           on
           Foot
           between
           the
           Civil
           and
           
             Ecclesiastical
             Power
          
           .
           In
           both
           which
           I
           hope
           to
           make
           some
           passages
           clearer
           than
           they
           have
           yet
           been
           ,
           having
           had
           the
           advantage
           of
           perusing
           several
           MSS.
           relating
           to
           this
           matter
           ,
           and
           especially
           that
           Volume
           of
           Epistles
           ,
           which
           Baronius
           accounts
           
             an
             unvaluable
             Treasure
          
           ;
           and
           as
           far
           as
           I
           can
           perceive
           ,
           the
           
             Cotton
             MS.
          
           is
           more
           compleat
           than
           the
           Vatican
           ,
           
           which
           Baronius
           made
           use
           of
           .
        
         
           1.
           
           For
           the
           matters
           in
           Dispute
           between
           them
           .
           The
           whole
           controversie
           might
           be
           reduced
           to
           two
           heads
           .
           1.
           
           Whether
           
             Ecclesiastical
             Persons
          
           were
           unaccountable
           to
           the
           
             Civil
             Power
          
           for
           any
           misdemeanours
           committed
           by
           them
           ?
           2.
           
           Whether
           the
           Pope
           had
           the
           
             Soveraign
             Power
          
           over
           Princes
           and
           all
           under
           them
           ,
           so
           that
           he
           might
           contradict
           the
           
             Kings
             Laws
             and
             Customs
          
           ,
           and
           command
           his
           Subjects
           against
           his
           consent
           to
           come
           to
           
           him
           ?
           and
           whether
           the
           
             Kings
             Subjects
          
           in
           such
           cases
           were
           not
           bound
           to
           obey
           the
           Pope
           ,
           let
           the
           King
           command
           what
           he
           please
           ?
           These
           ,
           in
           truth
           ,
           were
           the
           points
           in
           debate
           ,
           and
           the
           most
           weighty
           particulars
           in
           the
           Customs
           of
           Clarendon
           were
           but
           as
           so
           many
           branches
           of
           these
           .
           In
           that
           Copy
           of
           them
           which
           is
           extant
           in
           the
           
             Cotton
             MS.
          
           
           and
           was
           drawn
           up
           by
           the
           Kings
           own
           Order
           ,
           the
           occasion
           of
           them
           is
           set
           down
           ,
           
             to
             have
             been
             the
             differences
             which
             had
             happened
             between
             the
             Clergie
             and
             the
             Kings
             Iustices
             and
             the
             Barons
             of
             the
             Kingdom
             about
             the
             Customs
             and
             Dignities
             of
             the
             Crown
          
           ;
           the
           most
           considerable
           of
           those
           which
           the
           Pope
           condemned
           were
           concerning
           1.
           
           
             The
             Tryal
             of
             Titles
             of
             Advowsons
             and
             Presentations
             in
             the
             Kings
             Courts
             .
             2.
             
             The
             Tryal
             of
             Clergie-men
             before
             the
             Kings
             Iudges
             ;
             and
             the
             Churches
             not
             defending
             them
             after
             conviction
             or
             confession
             .
             3.
             
             That
             neither
             Archbishops
             ,
             Bishops
             or
             others
             should
             go
             out
             of
             the
             Kingdom
             ,
             without
             the
             Kings
             consent
             ,
             and
             giving
             security
             to
             the
             King
             ,
             that
             in
             going
             ,
             staying
             ,
             or
             returning
             ,
             they
             will
             do
             nothing
             to
             the
             prejudice
             either
             of
             the
             King
             or
             Kingdom
             .
             4.
             
             The
             profits
             of
             Ecclesiastical
             Courts
             upon
             absolutions
             ,
          
           for
           they
           demanded
           not
           barely
           
             personal
             security
          
           of
           all
           
             excommunicated
             persons
          
           ,
           to
           stand
           to
           the
           
             Churches
             judgements
          
           ,
           but
           
             Vadium
             ad
             remanens
          
           
           as
           the
           
             Law
             term
          
           was
           then
           ,
           which
           implyes
           
             real
             security
          
           ,
           or
           so
           much
           money
           laid
           down
           which
           was
           to
           come
           to
           the
           Court
           ,
           if
           they
           did
           not
           perform
           the
           conditions
           expressed
           .
           For
           it
           was
           one
           of
           the
           things
           the
           Kings
           Ambassadour
           complained
           of
           to
           his
           Mother
           the
           Empress
           ,
           
           
             that
             the
             matters
             in
             controversie
             were
             not
             things
             of
             advantage
             to
             mens
             souls
             ,
             but
             to
             their
             own
             purses
          
           ;
           and
           
             that
             the
             Faults
             of
             Offenders
             were
             not
             punished
             in
             the
             Ecclesiastical
             Courts
             by
             the
             injoyning
             of
             Penance
             ,
             but
             by
             the
             giving
             of
             money
             .
          
           And
           the
           Empress
           her self
           in
           her
           discourse
           with
           
             Nicholas
             de
             Monte
          
           the
           Archbishops
           Friend
           ,
           insisted
           on
           
             these
             pecuniary
             mulcts
             for
             sins
             as
             one
             of
             the
             great
             occasions
             of
             the
             troubles
          
           ;
           which
           made
           people
           suspect
           this
           pretence
           of
           
             Ecclesiastical
             Liberty
          
           to
           be
           only
           a
           cloak
           for
           their
           own
           profits
           .
           But
           however
           the
           good
           Pope
           ,
           whether
           he
           understood
           this
           
             Vadium
             ad
             remanens
          
           or
           no
           ,
           at
           all
           adventures
           condemned
           it
           .
           For
           what
           should
           the
           Court
           of
           Rome
           do
           without
           exchanging
           Money
           for
           
             Sins
             ?
             5.
             
             That
             no
             Person
             who
             held
             of
             the
             King
          
           in
           capite
           ,
           
             or
             belonged
             to
             him
             should
             be
             excommunicated
             ,
             or
             have
             his
             Land
             interdicted
             without
             making
             the
             King
             acquainted
             with
             it
             ,
             or
             his
             Iustice
             in
             his
             absence
             .
          
           6.
           
           
             That
             in
             matters
             of
             Appeal
             ,
             they
             were
             to
             proceed
             from
             the
             Arch-deacon
             to
             
             the
             Bishop
             ,
             from
             the
             Bishop
             to
             the
             Arch-bishop
             ,
             and
             from
             thence
             to
             the
             King
             ,
             and
             not
             to
             proceed
             further
             without
             his
             express
             leave
             .
          
           These
           were
           the
           main
           things
           in
           dispute
           ;
           and
           what
           do
           they
           all
           amount
           to
           ,
           but
           the
           very
           same
           Rights
           of
           the
           Crown
           which
           the
           Kings
           predecessors
           did
           insist
           upon
           ?
           and
           what
           could
           be
           the
           sense
           of
           Becket
           in
           opposing
           them
           ,
           but
           that
           Clergie-men
           were
           not
           accountable
           for
           their
           Faults
           to
           the
           
             Civil
             Power
          
           ,
           and
           in
           case
           of
           the
           Popes
           command
           ,
           whether
           upon
           appeal
           or
           otherwise
           ,
           Bishops
           and
           others
           were
           to
           go
           to
           his
           Court
           in
           spight
           of
           the
           King
           ?
           as
           Anselm
           and
           Theobald
           had
           done
           before
           .
           It
           is
           agreed
           by
           Baronius
           himself
           ,
           
           that
           the
           quarrel
           brake
           out
           ,
           upon
           the
           Arch-bishops
           denying
           to
           deliver
           up
           the
           Clergie-man
           that
           was
           accused
           and
           convicted
           of
           Murder
           after
           
             Ecclesiastical
             Censure
          
           to
           the
           
             Secular
             Power
          
           ;
           which
           the
           King
           earnestly
           desired
           ,
           and
           Becket
           as
           peremptorily
           denyed
           .
           And
           upon
           what
           principle
           could
           this
           be
           done
           ,
           but
           the
           highest
           pretence
           of
           
             Ecclesiastical
             Liberty
          
           ,
           that
           ever
           Gregory
           the
           seventh
           or
           any
           other
           asserted
           ?
           And
           it
           is
           plain
           by
           this
           ,
           that
           the
           King
           did
           not
           deny
           the
           
             Ecclesiastical
             jurisdiction
          
           ,
           nor
           hindered
           the
           proper
           Censures
           of
           the
           Church
           upon
           offenders
           ;
           but
           the
           Question
           was
           meerly
           this
           ,
           Whether
           
             Ecclesiastical
             persons
          
           having
           committed
           crimes
           against
           the
           publick
           
           peace
           ,
           were
           only
           to
           be
           punished
           with
           
             Ecclesiastical
             Censures
          
           ,
           and
           never
           to
           be
           delivered
           over
           to
           
             Civil
             Iustice
          
           ?
           Which
           was
           the
           main
           hinge
           of
           the
           Cause
           ,
           and
           which
           Becket
           stood
           to
           ,
           to
           the
           last
           .
           And
           that
           this
           was
           the
           true
           State
           of
           the
           Controversie
           appears
           by
           the
           representation
           made
           of
           it
           to
           Alexander
           the
           third
           by
           the
           whole
           Clergie
           of
           the
           Province
           of
           Canterbury
           :
           
           
             who
             confess
             that
             the
             peace
             of
             the
             Kingdom
             was
             very
             much
             disturbed
             by
             the
             insolence
             and
             crimes
             of
             some
             of
             the
             Clergie
          
           (
           for
           upon
           the
           account
           of
           this
           exemption
           ,
           any
           Villains
           were
           safe
           ,
           if
           they
           could
           but
           get
           into
           any
           kind
           of
           Orders
           ;
           )
           
             the
             King
             for
             the
             safety
             of
             his
             people
             ,
             pressed
             the
             Bishops
             after
             their
             Censures
             to
             give
             such
             guilty
             persons
             up
             to
             the
             Laws
             ,
             because
             bare
             degrading
             was
             by
             no
             means
             sufficient
             punishment
             for
             wilful
             murder
             ,
             which
             was
             all
             the
             Church
             censures
             reached
             to
             .
          
           This
           all
           the
           Bishops
           at
           first
           opposed
           as
           derogatory
           to
           the
           
             Churches
             Liberty
          
           ,
           but
           afterwards
           (
           Becket
           excepted
           )
           the
           rest
           saw
           a
           necessity
           of
           yielding
           at
           present
           ,
           for
           ,
           as
           they
           confess
           themselves
           ,
           
             this
             liberty
             was
             extended
             even
             to
             a
             Lector
             or
             Acolythus
          
           ;
           and
           the
           
             Empress
             Matildis
          
           said
           ,
           
           
             that
             the
             Bishops
             gave
             orders
             very
             loosely
             without
             titles
          
           ;
           by
           which
           we
           may
           easily
           imagine
           what
           a
           miserable
           state
           the
           whole
           Kingdom
           might
           
           be
           in
           if
           these
           things
           were
           suffered
           .
           So
           that
           we
           see
           the
           plea
           insisted
           upon
           at
           the
           beginning
           of
           the
           quarrell
           was
           ,
           that
           no
           persons
           in
           any
           
             Ecclesiastical
             Orders
          
           ,
           upon
           any
           crime
           whatsoever
           ,
           were
           to
           be
           delivered
           over
           to
           be
           punished
           by
           the
           
             Secular
             Power
          
           .
           And
           what
           could
           such
           a
           pretence
           arise
           from
           ,
           but
           only
           from
           Gregory
           the
           sevenths
           principles
           of
           Government
           ?
           viz.
           
             that
             the
             Civil
             Power
             had
             nothing
             at
             all
             to
             do
             with
             Ecclesiastical
             Persons
             ,
             and
             that
             all
             the
             Subjection
             and
             Obedience
             they
             owed
             was
             only
             to
             the
             Pope
             as
             their
             Soveraign
             ;
             and
             that
             this
             was
             the
             Liberty
             which
             Christ
             purchased
             for
             his
             Church
             with
             his
             own
             blood
             ,
          
           
           as
           Paschal
           the
           second
           answered
           the
           
             Emperours
             Ambassadors
          
           ,
           and
           as
           Becket
           very
           frequently
           expresses
           it
           in
           his
           Epistles
           .
           A
           blessed
           Liberty
           !
           and
           worthy
           the
           purchase
           of
           the
           Blood
           of
           
             Christ
             ;
             viz.
          
           a
           Liberty
           to
           sin
           without
           fear
           of
           punishment
           ,
           or
           at
           least
           any
           punishment
           which
           such
           persons
           would
           be
           afraid
           of
           ;
           for
           the
           utmost
           Becket
           could
           be
           perswaded
           to
           in
           the
           case
           of
           the
           Canon
           of
           Bedford
           convicted
           of
           murder
           ,
           was
           only
           to
           confine
           him
           to
           a
           Monastery
           for
           a
           time
           :
           which
           was
           a
           very
           easie
           expiation
           of
           Murder
           ;
           So
           that
           the
           Benefit
           of
           Clergie
           was
           a
           mighty
           thing
           in
           those
           dayes
           .
           But
           it
           is
           impossible
           to
           give
           any
           tolerable
           account
           of
           Beckets
           actions
           ,
           unless
           we
           suppose
           this
           to
           
           have
           been
           his
           Ground
           and
           
             Principle
             ,
             that
             God
             had
             exempted
             by
             his
             Law
             all
             Clergy-men
             ,
             by
             vertue
             of
             being
             such
             ,
             from
             any
             subjection
             to
             Civil
             Power
             :
          
           For
           if
           they
           owe
           any
           subjection
           ,
           they
           are
           accountable
           for
           their
           breaches
           of
           the
           Laws
           to
           that
           power
           to
           which
           they
           are
           subject
           ;
           if
           they
           are
           not
           accountable
           for
           any
           crimes
           they
           must
           be
           supposed
           to
           be
           wholly
           independent
           on
           the
           Civil
           Government
           .
        
         
           §
           .
           11.
           
           Neither
           is
           there
           any
           ground
           for
           such
           an
           exemption
           by
           the
           ancient
           
             Municipal
             Laws
          
           of
           England
           ,
           either
           in
           the
           Saxon
           ,
           or
           
             Norman
             times
          
           :
           and
           I
           cannot
           but
           wonder
           to
           see
           the
           Laws
           of
           Princes
           concerning
           
             Ecclesiastical
             Persons
          
           ,
           brought
           to
           prove
           their
           total
           exemption
           from
           the
           power
           of
           Princes
           ,
           which
           was
           that
           
             Ecclesiastical
             liberty
          
           which
           Becket
           did
           plead
           for
           .
           For
           according
           to
           his
           principles
           ,
           neither
           Alured
           ,
           nor
           Edward
           ,
           nor
           Canutus
           ,
           nor
           any
           other
           Prince
           had
           any
           thing
           to
           do
           to
           appoint
           the
           punishments
           of
           
             Ecclesiastical
             Persons
          
           ;
           but
           their
           judgement
           was
           to
           be
           wholly
           left
           to
           their
           own
           Superiours
           .
           And
           supposing
           there
           had
           been
           such
           Laws
           among
           the
           
             Saxons
             ,
             Becket
          
           would
           not
           have
           valued
           them
           at
           all
           ,
           but
           rather
           have
           thought
           them
           a
           prejudice
           to
           his
           Cause
           ,
           and
           an
           encouragement
           to
           Hen.
           2.
           to
           have
           repealed
           
           those
           and
           made
           others
           in
           their
           place
           .
           For
           why
           should
           not
           the
           Power
           of
           this
           King
           be
           as
           good
           as
           the
           Saxons
           to
           make
           and
           alter
           
             Ecclesiastical
             Laws
          
           as
           they
           saw
           convenient
           ?
           but
           Becket
           understood
           his
           business
           better
           than
           so
           .
           He
           would
           not
           upon
           any
           terms
           be
           brought
           to
           the
           tryal
           ,
           whether
           they
           were
           
             ancient
             Customes
          
           or
           no
           which
           the
           King
           contended
           for
           ?
           the
           King
           offered
           it
           very
           frequently
           ,
           and
           by
           any
           fair
           ways
           of
           tryal
           ,
           and
           declared
           he
           would
           renounce
           them
           if
           they
           did
           not
           appear
           to
           be
           so
           ,
           he
           appealed
           often
           to
           the
           judgement
           of
           the
           Church
           of
           England
           about
           it
           ,
           and
           would
           stand
           and
           fall
           by
           it
           ;
           and
           none
           of
           these
           things
           would
           be
           accepted
           of
           :
           by
           which
           it
           is
           evident
           that
           either
           there
           were
           no
           Laws
           could
           justifie
           Becket
           ,
           or
           he
           thought
           the
           producing
           them
           would
           be
           hurtful
           to
           his
           cause
           ;
           for
           not
           one
           of
           all
           the
           Customs
           he
           excepted
           against
           ,
           was
           in
           his
           opinion
           so
           bad
           ,
           as
           for
           Princes
           to
           take
           upon
           themselves
           to
           determine
           
             Ecclesiastical
             causes
          
           ,
           and
           to
           appoint
           the
           punishments
           of
           
             Ecclesiastical
             Persons
          
           .
           For
           then
           he
           knew
           the
           King
           need
           not
           to
           stand
           upon
           the
           proof
           of
           his
           other
           Customes
           ,
           this
           one
           Right
           of
           the
           Crown
           would
           put
           an
           end
           to
           the
           whole
           dispute
           .
           For
           if
           Henry
           2.
           had
           the
           same
           Power
           that
           Edgar
           had
           ,
           
           when
           he
           said
           ,
           
             that
             the
             tryal
             of
             the
             manners
             of
             Ecclesiastical
             Persons
             belonged
             to
             him
             ,
          
           and
           
           therefore
           gave
           Authority
           to
           Dunstan
           and
           the
           rest
           to
           
             expell
             criminal
             Clergy-men
          
           out
           of
           
             Churches
             and
             Monasteries
          
           ,
           why
           might
           not
           he
           punisht
           
             Ecclesiastical
             persons
          
           ?
           And
           then
           to
           what
           purpose
           had
           Becket
           contended
           with
           the
           King
           ,
           if
           he
           had
           allowed
           him
           as
           much
           power
           as
           the
           
             Saxon
             Kings
          
           did
           make
           use
           of
           ?
           And
           what
           if
           the
           
             Saxon
             Laws
          
           did
           appoint
           the
           Bishops
           to
           examin
           Clergy-men
           ,
           and
           pass
           sentence
           upon
           them
           in
           
             criminal
             causes
          
           ?
           was
           not
           the
           punishment
           already
           established
           by
           the
           
             Kings
             Laws
          
           ,
           and
           the
           Bishop
           only
           the
           Minister
           of
           the
           
             Kings
             Iustice
          
           upon
           
             Ecclesiastical
             Delinquents
          
           ?
           And
           even
           in
           the
           Laws
           of
           Edward
           the
           Confessour
           ,
           
           
             in
             case
             of
             default
             in
             Ecclesiastical
             Courts
             ,
             a
             liberty
             is
             allowed
             of
             going
             to
             other
             Courts
          
           ;
           and
           in
           the
           Laws
           of
           the
           elder
           Edward
           ,
           
             any
             one
             in
             Orders
             is
             appointed
             to
             make
             compensation
             according
             to
             the
             nature
             of
             his
             crime
             ,
          
           
           
             and
             without
             sureties
             he
             was
             to
             go
             into
             prison
             ;
             but
             in
             case
             of
             a
             capital
             offence
             ,
             he
             was
             to
             be
             taken
             ,
             that
             he
             might
             undergo
             penance
             from
             the
             Bishop
             for
             his
             fault
             .
          
           Where
           ,
           by
           
             capital
             offence
          
           we
           are
           not
           to
           understand
           such
           as
           were
           punished
           with
           death
           ,
           but
           the
           
             Poenitential
             Canons
          
           of
           Egbert
           tell
           us
           by
           
             capital
             crimes
          
           were
           understood
           Pride
           ,
           
           
             Envy
             ,
             Fornication
             ,
             Adultery
             ,
             Perjury
             ,
          
           &c.
           
           But
           the
           Laws
           of
           Canutus
           appoint
           
             degradation
             
             for
             murder
             by
             a
             Clergy-man
             ;
             and
             compensation
             and
             banishment
          
           withal
           ,
           
           which
           were
           
             Civil
             punishments
          
           after
           degradation
           ,
           the
           very
           thing
           which
           Becket
           denyed
           ,
           
             and
             in
             case
             this
             compensation
             were
             not
             undertaken
             within
             thirteen
             days
             ,
             then
             the
             Person
             was
             to
             be
             out-Law'd
             ,
          
           which
           to
           be
           sure
           ,
           was
           a
           
             civil
             punishment
          
           .
           By
           the
           Laws
           of
           King
           Alured
           ,
           
           
             if
             a
             Priest
             killed
             a
             man
             he
             was
             to
             lose
             his
             priviledges
             ,
             and
             the
             Bishop
             was
             to
             expel
             him
             out
             of
             the
             Temple
             being
             already
             degraded
             ,
             unless
             due
             compensation
             were
             made
             ;
             i.
             e.
          
           if
           he
           did
           not
           undergo
           the
           
             Civil
             punishment
          
           :
           For
           then
           the
           greatest
           crimes
           ,
           (
           excepting
           murder
           of
           a
           Prince
           or
           
             Lord
             by
             his
             Subject
             or
             Vassal
             ,
          
           or
           
             killing
             any
             in
             a
             Sacred
             place
             ,
          
           or
           Treason
           )
           might
           be
           expiated
           by
           
             pecuniary
             Mulcts
             ,
             and
             Ecclesiastical
             Penance
             ,
          
           according
           to
           the
           
             Poenitential
             Canons
          
           .
           For
           it
           appears
           by
           the
           old
           
             Poenitential
             Canons
          
           of
           Theodore
           and
           Egbert
           ,
           
           that
           
             murder
             had
             so
             many
             years
             penance
             appointed
             for
             its
             expiation
             ,
          
           
           which
           had
           been
           a
           vain
           thing
           ,
           if
           it
           had
           been
           punished
           with
           death
           ;
           now
           in
           this
           case
           it
           was
           but
           reasonable
           that
           the
           guilty
           Person
           should
           be
           delivered
           to
           the
           Bishop
           to
           receive
           his
           Penance
           ;
           whether
           he
           were
           a
           Clergy-man
           or
           Lay-man
           ;
           And
           the
           Laws
           of
           Princes
           did
           inforce
           them
           to
           submit
           to
           
             Ecclesiastical
             Penance
          
           .
           So
           
             King
             Alured
          
           
           commands
           in
           case
           of
           perjury
           ,
           
           
             that
             the
             Person
             be
             taken
             into
             the
             Kings
             custody
             for
             forty
             dayes
             ,
             that
             he
             might
             undergo
             the
             Penance
             which
             the
             Bishop
             shall
             impose
             upon
             him
             ;
             and
             if
             he
             escaped
             he
             was
             not
             only
             to
             be
             anathematized
             ,
             but
             put
             out
             of
             all
             protection
             of
             the
             Law
             :
          
           and
           by
           the
           Laws
           of
           King
           Edmund
           
             any
             Person
             guilty
             of
             Murder
             was
             not
             to
             come
             into
             the
             Kings
             presence
             till
             he
             had
             undergone
             the
             Penance
             enjoyned
             him
             by
             the
             Bishop
             :
          
           
           And
           from
           hence
           I
           suppose
           it
           was
           ,
           that
           in
           the
           
             Saxon
             Times
             ,
             the
             Bishop
             and
             the
             Sheriff
             sate
             together
             in
             the
             same
             Court
             ,
          
           as
           appears
           by
           the
           Laws
           of
           Edgar
           and
           Canutus
           ,
           
           not
           barely
           
             to
             instruct
             the
             people
             in
             the
             Laws
             of
             God
             and
             man
          
           ;
           
           but
           as
           the
           Sheriff
           was
           to
           appoint
           the
           
             civil
             penalty
          
           ,
           so
           the
           Bishop
           was
           to
           
             enjoyn
             penance
          
           according
           to
           the
           nature
           of
           the
           Fault
           :
           and
           one
           of
           these
           did
           not
           exclude
           the
           other
           ,
           but
           ,
           he
           that
           did
           pay
           such
           a
           pecuniary
           mulct
           to
           the
           Sheriff
           ,
           did
           undergo
           so
           many
           years
           penance
           besides
           .
           Therefore
           the
           Laws
           which
           mention
           
             persons
             being
             delivered
             to
             the
             Bishop
             for
             Penance
             ,
          
           do
           by
           no
           means
           imply
           that
           they
           were
           excused
           from
           any
           Civil
           penalty
           either
           before
           or
           after
           it
           :
           as
           might
           be
           proved
           from
           the
           Laws
           of
           the
           Empire
           ,
           and
           the
           Capitulars
           ,
           if
           it
           were
           needful
           .
           So
           that
           in
           the
           Saxon
           times
           ,
           
             if
             a
             Clergy-man
             were
             guilty
             of
             wilful
             
             murder
             ,
             the
             poenitential
             Canons
             imposed
             ten
             years
             penance
             upon
             him
             ,
             of
             which
             seven
             were
             to
             be
             spent
             in
             banishment
          
           ;
           
           but
           besides
           this
           ,
           
             the
             legal
             compensation
          
           was
           to
           be
           made
           ,
           as
           is
           evident
           by
           the
           Laws
           of
           Edward
           and
           Canutus
           :
           from
           whence
           it
           appears
           ,
           how
           very
           slender
           the
           pretence
           is
           of
           Beckets
           contending
           for
           the
           ancient
           
             Saxon
             Laws
          
           ,
           when
           he
           denyed
           
             the
             giving
             up
             a
             Clergy-man
             convicted
             of
             murder
             to
             the
             Secular
             Power
             after
             Ecclesiastical
             Censures
             .
          
           But
           where
           ●s
           there
           the
           least
           Foundation
           in
           the
           
             Saxon
             times
          
           ,
           for
           such
           open
           defiance
           of
           the
           
             Civil
             Power
          
           ,
           as
           to
           the
           punishment
           of
           offenders
           of
           what
           degree
           or
           order
           soever
           ?
           and
           that
           was
           the
           case
           of
           Becket
           ,
           the
           King
           only
           desired
           that
           Iustice
           might
           be
           executed
           indifferently
           on
           all
           Persons
           ,
           and
           the
           ancient
           Customs
           revived
           ;
           but
           he
           would
           not
           yield
           as
           to
           either
           of
           these
           ,
           not
           upon
           the
           pretence
           of
           former
           Laws
           ,
           but
           the
           repugnancy
           he
           supposed
           to
           be
           in
           them
           to
           that
           
             Ecclesiastical
             Liberty
          
           ,
           which
           he
           said
           ,
           
             Christ
             had
             purchased
             with
             his
             Blood.
             
          
        
         
           §
           .
           12.
           
           
             After
             the
          
           Norman
           Conquest
           ,
           the
           Ecclesiastical
           and
           Civil
           Courts
           
             were
             first
             separated
             ,
             as
             appears
             by
             the
          
           Grant
           of
           William
           the
           Conquerour
           to
           Remigius
           Bishop
           of
           Lincoln
           ,
           
             and
             many
             others
             to
             the
             same
             purpose
          
           ;
           
           
             but
             I
             find
             no
             particular
             exemption
             
             of
             a
          
           criminal
           Clergy-man
           
             from
             the
          
           Civil
           Power
           
             established
             .
             The
             main
             plea
             is
             from
             the
             confirmation
             of
             the
          
           Saxon
           Laws
           ,
           
             but
             to
             how
             little
             purpose
             that
             is
             ,
             is
             already
             shewed
             .
             By
             the
          
           Laws
           of
           Henry
           1.
           
           if
           a
           Bishop
           committed
           murder
           ,
           he
           was
           to
           be
           deposed
           ,
           and
           undergo
           twelve
           years
           penance
           ,
           seven
           of
           which
           were
           to
           be
           with
           bread
           and
           water
           :
           if
           a
           Priest
           or
           Monk
           ,
           he
           was
           to
           lose
           his
           Order
           and
           to
           undergo
           ten
           years
           penance
           ;
           if
           a
           Deacon
           ,
           to
           lose
           his
           Orders
           ,
           and
           to
           have
           seven
           years
           penance
           ;
           if
           a
           Clerk
           only
           (
           i.
           e.
           
             in
             inferiour
             Orders
             )
             six
             years
             penance
             ;
             and
             then
             it
             follows
             ,
          
           if
           a
           Lay-man
           ,
           five
           years
           penance
           ;
           
             which
             was
             very
             prudently
             left
             out
             with
             an
          
           &c.
           by
           P.
           W.
           
             because
             it
             marrs
             all
             the
             rest
             ;
             for
             if
             according
             to
             these
          
           Laws
           ,
           
             Clergy-men
             had
             an
             exemption
             from
          
           Civil
           Iustice
           ,
           
             so
             had
             the
          
           Laity
           
             too
             ;
             and
             upon
             better
             terms
             ,
             for
             their
          
           penance
           
             is
             but
          
           half
           
             that
             of
             a
          
           Priest
           
             or
             a
          
           Monk
           ,
           
             and
             not
          
           half
           
             of
             a
          
           Bishop
           .
           
             But
             after
          
           Henry
           1.
           the
           penance
           
             was
             turned
             into
             a
          
           pecuniary
           mulct
           ,
           as
           King
           Henry
           2.
           complained
           ,
           
           
             and
             men
             committed
             the
             greatest
             crimes
             at
             a
             certain
             rate
             ,
             by
             which
             means
             abundance
             of
             villanies
             ,
             and
             murders
             ,
             and
             rapines
             were
             daily
             committed
             ;
             and
             in
          
           Henry
           2.
           
             time
             ,
             the
          
           Kings
           Iustices
           
             complained
             of
             it
             to
             the
             King
             ,
          
           
           
             who
             commands
             them
          
           to
           punish
           all
           offenders
           severely
           ;
           
             and
             
             if
             any
          
           Clergy-men
           were
           convicted
           ,
           they
           were
           to
           be
           delivered
           to
           the
           Bishop
           to
           be
           degraded
           by
           him
           in
           the
           presence
           of
           the
           Kings
           Iustice
           ,
           and
           so
           to
           be
           returned
           to
           the
           Court
           to
           be
           punished
           ;
           
             but
             in
             the
             case
             of
             the
          
           Canon
           of
           Bedford
           ,
           Becket
           
             utterly
             denies
             the
             delivering
             him
             up
             to
             the
          
           Kings
           Iustice
           after
           degrading
           .
           
           Fitz
           Stephen
           
             gives
             more
             instances
             ,
             which
             exasperated
             the
             King
             ,
             one
             whereof
             was
             ,
          
           of
           a
           person
           who
           had
           destoured
           the
           daughter
           and
           murdered
           the
           Father
           ,
           whom
           Henry
           2.
           
             would
             have
             punished
             according
             to
          
           La●
           ,
           but
           the
           Archbishop
           would
           not
           suffer
           him
           to
           be
           delivered
           up
           to
           the
           Kings
           Iustice.
           
             (
             Yet
             methinks
             it
             might
             bear
             a
             dispute
             how
             far
             a
             person
          
           degraded
           
             is
             capable
             of
          
           Ecclesiastical
           immunities
           ;
           but
           Becket
           ,
           
             it
             seems
             ,
             extended
             them
             to
             all
             that
             were
             or
             had
             been
             such
             ;
             or
             it
             may
             be
             ,
             the
          
           indelible
           character
           
             preserved
             still
             some
             title
             to
             a
             legal
             impunity
             in
             sinning
             .
             )
             The
          
           King
           
             apprehending
             the
             very
             bad
             consequences
             of
             such
             an
             exemption
             of
             all
             sorts
             of
          
           Clergy-men
           
             from
             Civil
             punishments
             ,
             and
             not
             knowing
             what
             the
             late
             encroachments
             upon
             the
          
           Civil
           Power
           
             by
             the
          
           Ecclesiastical
           
             might
             come
             to
             (
             for
             so
          
           Fitz
           Stephen
           saith
           ,
           some
           about
           the
           King
           told
           him
           ,
           
           if
           these
           things
           were
           suffered
           ,
           and
           the
           Archbishop
           let
           alone
           ,
           his
           Royal
           Authority
           would
           come
           to
           nothing
           ,
           and
           the
           Clergy
           would
           make
           
           whom
           they
           pleased
           King
           ,
           
             as
             they
             had
             shewed
             their
             power
             and
             will
             already
             ,
             in
             the
          
           case
           of
           King
           Stephen
           )
           
             therefore
             the
             King
             resolves
             to
             resume
             all
             the
          
           Rights
           
             of
             his
          
           Ancestors
           ,
           
             and
             to
             have
             a
             solemn
          
           recognition
           
             made
             of
             them
             in
          
           Parliament
           .
           
             But
             first
             he
             treats
             with
             all
             the
          
           Bishops
           at
           Westminster
           
             to
             know
             whether
             they
             would
             observe
             the
          
           Ancient
           Customs
           ?
           
             they
             gave
             him
             a
             shuffling
             answer
             ,
             that
             they
             would
             do
             it
          
           salvo
           ordine
           suo
           &
           jure
           Ecclesiae
           :
           
             which
             the
             King
             took
             for
             a
             denyal
             ,
             and
             was
             extremely
             inraged
             at
             it
             .
             The
          
           Bishop
           of
           London
           confesses
           ,
           that
           they
           all
           agreed
           in
           the
           denyal
           ,
           
             and
             gave
             this
             as
             the
             reason
             ,
          
           
           because
           their
           yielding
           to
           those
           Customs
           was
           repugnant
           to
           the
           Liberty
           of
           the
           Church
           ,
           and
           the
           Fidelity
           they
           owed
           to
           the
           Pope
           :
           
             which
             was
             a
             plain
             confession
             of
             the
             true
          
           state
           
             of
             the
          
           Controversie
           ,
           
             whether
             the
          
           King
           
             or
             the
          
           Pope
           
             were
             to
             be
             obeyed
             in
             those
             matters
             ?
          
           Baronius
           
             tells
             us
          
           ,
           that
           Becket
           sent
           over
           an
           express
           to
           the
           Pope
           (
           
             being
             th●n
             at
          
           Sens
           )
           to
           know
           what
           they
           were
           to
           do
           in
           the
           straits
           they
           were
           in
           ,
           the
           Pope
           encourages
           them
           to
           stand
           up
           for
           Ecclesiastical
           Liberty
           to
           the
           utmost
           ;
           
             notwithstanding
             this
             ,
             the
             King
             resolves
             to
             have
             a
          
           recognition
           
             of
             these
          
           Customs
           at
           Clarendon
           ,
           
           
             where
             the
          
           Authors
           
             of
             the
          
           Quadripaarite
           History
           say
           the
           whole
           Kingdom
           was
           present
           ,
           
             and
             they
             confess
          
           ,
           that
           
           Becket
           with
           the
           rest
           of
           the
           Bishops
           did
           promise
           the
           King
           to
           observe
           them
           
             Bona
             Fide
             :
             which
             they
             parallel
             with
             S.
          
           Peters
           fall
           in
           denying
           Christ
           :
           
             But
             the
          
           Bishop
           of
           London
           
             in
             his
          
           Epistle
           to
           Becket
           
             gives
             a
             more
             particular
             account
             of
             it
             ,
          
           
           
             which
             is
             worth
             our
             not●ce
          
           :
           Three
           dayes
           ,
           
             he
             sayes
          
           ,
           all
           the
           Bishops
           withstood
           the
           Kings
           desire
           ,
           and
           no
           threats
           could
           move
           them
           ,
           but
           they
           resolved
           rather
           than
           to
           yield
           to
           dye
           upon
           the
           spot
           for
           Christ
           and
           his
           Church
           ,
           (
           
             as
             he
             speaks
          
           )
           at
           last
           Becket
           withdrew
           from
           them
           ,
           and
           coming
           in
           again
           used
           these
           words
           to
           them
           ;
           It
           is
           the
           Kings
           pleasure
           I
           should
           forswear
           my self
           at
           present
           ,
           and
           I
           will
           do
           it
           and
           repent
           afterwards
           ;
           (
           
             were
             not
             these
             brave
          
           Heroick
           
             words
             for
             a
          
           Saint
           
             and
             a
          
           Martyr
           ?
           )
           at
           the
           hearing
           of
           them
           ,
           
             he
             saith
          
           ,
           they
           were
           all
           astonished
           ,
           and
           their
           hearts
           failed
           them
           ;
           and
           so
           they
           all
           promised
           
             in
             verbo
             veritatis
          
           to
           observe
           the
           ancient
           Customs
           .
           Thus
           ,
           
             saith
             he
          
           ,
           was
           the
           Controversie
           then
           ended
           between
           the
           Kingdom
           and
           Priesthood
           ,
           and
           so
           Israel
           descended
           into
           
             Egypt
             .
             But
             notwithstanding
             this
             solemn
             promise
             ,
             in
             a
             few
             dayes
          
           Becket
           
             breaks
             his
             word
             ,
             and
             attempts
             to
             go
             beyond
          
           Sea
           
             without
             the
          
           Kings
           leave
           :
           at
           which
           the
           King
           was
           extreamly
           troubled
           ,
           
             and
             as
             the
          
           Bishop
           of
           London
           saith
           ,
           had
           rather
           he
           had
           wounded
           his
           body
           than
           his
           reputation
           
           by
           such
           an
           escape
           into
           forreign
           parts
           ,
           where
           he
           was
           sure
           to
           be
           represented
           as
           a
           Tyrant
           and
           persecutor
           of
           the
           Church
           .
           Becket
           was
           driven
           back
           by
           a
           Tempest
           ,
           the
           King
           takes
           no
           notice
           of
           it
           ,
           uses
           him
           kindly
           ,
           and
           bids
           him
           take
           care
           of
           his
           Church
           .
           Not
           long
           after
           ,
           a
           Controversie
           happened
           about
           some
           Lands
           which
           Becket
           challenged
           as
           belonging
           to
           his
           Church
           ,
           the
           King
           sends
           to
           him
           to
           do
           justice
           to
           the
           Person
           concerned
           in
           it
           :
           notwithstanding
           complaints
           are
           brought
           to
           the
           King
           for
           want
           of
           it
           ,
           the
           King
           sends
           a
           summons
           to
           him
           to
           appear
           before
           him
           ,
           that
           he
           might
           have
           the
           hearing
           of
           the
           Cause
           .
           Becket
           refuses
           to
           obey
           the
           summons
           ,
           and
           sends
           the
           King
           word
           he
           would
           not
           obey
           him
           in
           this
           matter
           :
           
             at
             which
             saucy
             answer
          
           ,
           the
           King
           was
           justly
           provoked
           ,
           as
           a
           great
           disparagement
           to
           his
           Royal
           Authority
           .
           Upon
           this
           he
           calls
           the
           Parliament
           at
           Northhampton
           ,
           where
           the
           People
           met
           as
           one
           man
           ;
           the
           King
           represents
           his
           case
           ,
           with
           becoming
           modesty
           and
           eloquence
           :
           however
           ,
           he
           consented
           that
           his
           fault
           should
           be
           expiated
           by
           a
           pecuniary
           mulct
           :
           after
           this
           the
           King
           exhibited
           a
           complaint
           against
           him
           for
           a
           great
           summ
           of
           money
           received
           by
           him
           ,
           during
           his
           Chancellorship
           which
           he
           had
           never
           given
           account
           for
           :
           (
           
             it
             was
             44000
             Marks
             ,
             as
             the
          
           Bishop
           of
           London
           
             told
             the
          
           Cardinals
           
           
             who
             were
             sent
             by
             the
             Pope
             afterwards
             to
             end
             the
             Controversie
          
           )
           Becket
           pleaded
           that
           he
           was
           discharged
           by
           his
           promotion
           ,
           
           (
           
             as
             though
             ,
             as
             the
          
           Bishop
           of
           London
           said
           ,
           promotion
           were
           like
           Baptism
           that
           wiped
           away
           all
           Scores
           .
           )
           
             But
             this
             being
             a
             meer
          
           civil
           Cause
           ,
           
             as
             the
          
           Bishop
           tells
           Becket
           ,
           yet
           he
           denyed
           to
           give
           answer
           to
           the
           King
           and
           appealed
           to
           the
           Pope
           ,
           as
           the
           judge
           of
           all
           men
           living
           ,
           
           saith
           sarisburiensis
           ;
           
             and
             soon
             after
             in
             a
             disguise
             he
             slips
             over
             the
             Sea
             ,
             and
             hastens
             to
             the
          
           Pope
           ;
           
             who
             received
             him
             with
             great
             kindness
             ,
             and
             then
             he
             resigns
             his
          
           Arch-bishoprick
           
             into
             the
          
           Popes
           
             hands
             ,
             as
             our
             Historians
             generally
             agree
             ,
             because
             he
             received
          
           investiture
           
             from
             the
          
           King
           ,
           
             and
             takes
             it
             again
             from
             the
          
           Pope
           .
           
             This
             is
             the
             just
             and
             true
             account
             of
             the
          
           state
           
             of
             the
          
           Controversie
           ,
           
             as
             it
             is
             delivered
             by
             one
             of
             the
             same
             time
             ,
             that
             knew
             all
             the
             intrigues
             ,
             and
             which
             he
             writes
             to
          
           Becket
           
             himself
             ,
             who
             never
             answered
             it
             that
             I
             can
             find
             ,
             nor
             any
             of
             his
             party
             ;
             and
             by
             one
             ,
             who
             was
             a
          
           Person
           
             of
             great
             reputation
             with
             the
          
           Pope
           himself
           ,
           
           
             for
             his
             Learning
             ,
             Piety
             ,
             and
             the
             severity
             of
             his
             Life
             .
             And
             is
             it
             now
             possible
             to
             suppose
             that
          
           Gregory
           7.
           
             if
             he
             had
             been
             in
          
           Beckets
           
             place
             ,
             could
             have
             managed
             his
             cause
             with
             more
             contempt
             of
          
           Civil
           Government
           
             than
             he
             did
             ?
             when
             he
             refused
             to
             obey
             the
             Kings
             
             summons
             ,
             declined
             his
          
           Iudicature
           
             in
             a
          
           Civil
           Cause
           ,
           
             and
             broke
             his
          
           Laws
           
             against
             his
             own
             solemn
             promise
             ,
             and
          
           perjured
           
             himself
             for
             the
             Popes
             honour
             .
             If
             this
             be
             only
             defending
             ancient
             priviledges
             of
             the
          
           Church
           ,
           
             I
             may
             expect
             to
             see
             some
             other
             moderate
             men
             of
             the
             Roman
             Church
             plead
             for
          
           Gregory
           7.
           
             as
             only
             a
             stout
             defender
             of
             the
             ancient
          
           Canons
           ,
           
             and
             an
             enemy
             to
             the
          
           Popes
           temporal
           Power
           .
           
             But
             men
             are
             to
             be
             pittyed
             when
             they
             meet
             with
             an
             untoward
             objection
             (
             such
             as
             that
             from
          
           Beckets
           Saintship
           and
           Martyrdom
           
             is
             to
             prove
             the
             doctrine
             of
          
           Ecclesiastical
           Liberty
           
             and
             the
          
           Popes
           temporal
           Power
           
             to
             be
             the
             sense
             of
             their
             Church
             )
             if
             they
             cannot
          
           find
           
             that
             they
             endeavour
             to
          
           make
           
             a
             way
             to
             escape
             ;
             and
             I
             hope
             the
             Persons
             I
             now
             deal
             with
             have
             more
             ingenuity
             than
             to
             think
             this
             new
             pretence
             any
             satisfactory
             plea
             for
          
           Beckets
           
             Cause
             .
             And
             as
             the
          
           Bishop
           of
           London
           tells
           Becket
           ,
           it
           is
           not
           the
           suffering
           ,
           but
           the
           cause
           which
           makes
           a
           Martyr
           :
           to
           suffer
           hardship
           with
           a
           good
           mind
           is
           honour
           to
           a
           man
           ;
           but
           to
           suffer
           in
           a
           bad
           cause
           and
           obstinately
           is
           a
           reproach
           ;
           and
           in
           this
           dispute
           ,
           
             he
             saith
          
           ,
           the
           whole
           weight
           of
           it
           lay
           upon
           the
           Kings
           power
           ,
           and
           some
           Customs
           of
           his
           Ancestors
           ,
           and
           the
           King
           would
           not
           quit
           the
           Rights
           of
           his
           Crown
           which
           were
           confirmed
           by
           Antiquity
           ,
           and
           the
           long
           
           usage
           of
           the
           Kingdom
           :
           This
           is
           the
           cause
           why
           you
           draw
           your
           sword
           against
           the
           Sacred
           Person
           of
           the
           King
           ,
           in
           which
           it
           is
           of
           great
           consequence
           to
           consider
           that
           the
           King
           doth
           not
           pretend
           to
           make
           new
           Laws
           ,
           but
           as
           the
           whole
           Kingdom
           bears
           him
           witness
           ,
           such
           as
           were
           practised
           by
           his
           Ancestors
           .
           
             And
             although
             it
             appears
             ,
             that
             he
             wished
             well
             to
             the
             main
             of
          
           Beckets
           
             Cause
             ;
             yet
             he
             blames
             him
             exceedingly
             for
          
           rashness
           ,
           indiscretion
           and
           insolency
           
             in
             the
             management
             of
             it
             ;
             and
             bids
             him
             remember
             ,
          
           that
           Christ
           never
           entred
           Zacchaeus
           his
           house
           till
           he
           came
           down
           from
           the
           Sycamore
           Tree
           ;
           and
           that
           the
           way
           of
           humility
           did
           far
           better
           become
           him
           ,
           and
           was
           likely
           to
           prevail
           more
           with
           the
           King
           ,
           than
           than
           which
           he
           took
           .
        
         
           §
           .
           13.
           
           But
           Becket
           being
           out
           of
           the
           Kings
           reach
           ,
           and
           backed
           by
           the
           King
           of
           France
           ,
           and
           favoured
           by
           the
           Court
           of
           Rome
           ,
           made
           nothing
           of
           charging
           the
           King
           with
           Tyranny
           ;
           as
           he
           and
           his
           party
           do
           very
           frequently
           in
           the
           Volume
           of
           Epistles
           ;
           
           and
           because
           the
           Empress
           his
           Mother
           pleaded
           for
           some
           of
           the
           Customs
           as
           
             antient
             Rights
             of
             the
             Crown
          
           ,
           she
           is
           said
           to
           
             be
             of
             the
             ra●e
             of
             Tyrants
             too
             .
          
           
           The
           King
           finding
           himself
           thus
           beset
           with
           a
           swarm
           of
           Horne●●
           〈…〉
           of
           his
           own
           Power
           to
           〈…〉
           farther
           
           attempts
           upon
           his
           Crown
           and
           
             Royal
             Authority
          
           ,
           which
           was
           exposed
           to
           such
           publick
           ignominy
           in
           forreign
           parts
           :
           and
           therefore
           sends
           this
           precept
           to
           all
           the
           Bishops
           to
           suspend
           the
           profits
           of
           all
           such
           Clergie-men
           as
           adhered
           to
           him
           .
        
         
           Nosti
           quam
           male
           Thomas
           Cantuariensis
           Archiepiscopus
           operatus
           ●
           
           est
           adversus
           me
           &
           Regnum
           meum
           ,
           &
           quam
           male
           recesserit
           ,
           &
           ideo
           mando
           tibi
           quod
           Clerici
           sui
           qui
           circa
           ipsum
           fuerint
           post
           fugam
           suam
           ,
           &
           alii
           Clerici
           qui
           detraxerunt
           honori
           meo
           ,
           &
           honori
           Regni
           ,
           non
           percipiant
           aliquid
           de
           redditibus
           illis
           quos
           habuerant
           in
           Episcopatu
           tuo
           nisi
           per
           me
           ,
           nec
           hab●ant
           aliquod
           auxilium
           nec
           consilium
           a
           Te
           ,
           Teste
           Richardo
           de
           Luci
           apud
           Marlebergam
           .
        
         
           
             After
             this
          
           ,
           
           the
           King
           
             commands
             the
          
           Sheriffs
           to
           imprison
           every
           one
           that
           appealed
           to
           the
           Court
           of
           Rome
           ,
           and
           to
           keep
           them
           in
           hold
           till
           his
           pleasure
           were
           known
           :
           and
           he
           causes
           all
           the
           Ports
           to
           be
           watched
           ,
           to
           prevent
           any
           Letters
           of
           Interdict
           from
           the
           Pope
           ;
           and
           if
           any
           Regular
           brought
           them
           ,
           he
           was
           to
           have
           his
           feet
           cut
           off
           ;
           if
           in
           Orders
           ,
           he
           was
           to
           lose
           his
           eyes
           and
           something
           else
           :
           and
           if
           he
           were
           a
           Lay-man
           ,
           he
           was
           to
           be
           hanged
           .
           
             Accordingly
             the
          
           Popes
           Nuntio
           
             was
             taken
             with
          
           Letters
           of
           the
           Popes
           coming
           over
           for
           England
           ,
           
           and
           imprisoned
           by
           the
           Kings
           Order
           .
           
           
             But
             the
             difference
             still
             growing
             higher
             ,
             and
             the
          
           King
           
             being
             threatned
             with
          
           excommunication
           ,
           
             and
             the
          
           Kingdom
           
             with
             an
          
           interdict
           ;
           the
           King
           
             commands
             an
          
           Oath
           
             to
             be
             taken
             against
          
           receiving
           Bulls
           from
           the
           Pope
           ,
           or
           obeying
           him
           ,
           or
           the
           Archbishop
           ,
           and
           the
           penalty
           no
           less
           than
           
             that
             of
          
           Treason
           :
           
             which
             is
             so
             remarkable
             a
             thing
             ,
             I
             shall
             give
             it
             in
             the
             words
             of
             the
          
           MS.
           
        
         
           A.
           D.
           MCLXIX
           .
           Rex
           Henricus
           jurare
           facit
           omnem
           Angliam
           a
           laico
           duodenni
           vel
           quindecim
           annorum
           ,
           
           contra
           Dom.
           Papam
           Alexandrum
           &
           B.
           Thomam
           Archiepiscopum
           ,
           quod
           eorum
           non
           recipient
           literas
           ,
           neque
           obedient
           mandatis
           .
           Et
           si
           quis
           inve●tus
           foret
           literas
           eorum
           deferens
           ,
           traderetur
           Potestatibus
           tanquam
           Coronae
           Regis
           capitalis
           inimicus
           .
        
         
           Here
           we
           see
           an
           Oath
           of
           Supremacy
           made
           so
           long
           ago
           by
           Henry
           the
           second
           ,
           and
           those
           who
           out
           of
           zeal
           ,
           or
           whatsoever
           motive
           brought
           over
           Bulls
           of
           the
           Popes
           ,
           made
           lyable
           to
           the
           charge
           of
           Treason
           :
           but
           the
           Archbishop
           by
           vertue
           of
           his
           
             Legatine
             Power
          
           took
           upon
           him
           to
           send
           persons
           privately
           into
           
             England
             ,
             and
             to
             absolve
             them
             from
             this
             Oath
             ,
          
           as
           is
           there
           expressed
           .
        
         
           The
           same
           year
           ,
           the
           King
           being
           in
           Normandy
           sent
           over
           these
           Articles
           to
           be
           sworn
           and
           observed
           by
           the
           Nobles
           and
           People
           of
           England
           ,
        
         
         
           1.
           
           If
           any
           one
           be
           found
           carrying
           Letters
           from
           the
           Pope
           ,
           
           or
           any
           Mandate
           from
           the
           Archbishop
           of
           Canterbury
           ,
           containing
           an
           Interdict
           of
           Religion
           in
           England
           ,
           let
           him
           be
           taken
           ,
           and
           without
           delay
           let
           justice
           pass
           upon
           him
           ,
           as
           upon
           a
           Traytor
           to
           the
           King
           and
           Kingdom
           .
        
         
           2.
           
           No
           Clergie-man
           ,
           or
           Monk
           ,
           or
           Lay-Brother
           may
           be
           suffered
           to
           cross
           the
           Seas
           ,
           or
           return
           into
           England
           ,
           unless
           he
           have
           a
           Pass
           from
           the
           Kings
           Iustice
           for
           his
           going
           out
           ,
           and
           of
           the
           King
           himself
           for
           his
           return
           ;
           if
           any
           one
           be
           found
           doing
           otherwise
           ,
           let
           him
           be
           taken
           and
           imprisoned
           .
        
         
           3.
           
           No
           man
           may
           appeal
           either
           to
           the
           Pope
           or
           Arch-bishop
           ;
           and
           no
           plea
           shall
           be
           held
           ,
           of
           the
           Mandates
           of
           the
           Pope
           or
           Archbishop
           ,
           nor
           any
           of
           them
           be
           received
           by
           any
           person
           in
           England
           ;
           if
           any
           one
           be
           taken
           doing
           otherwise
           ,
           let
           him
           be
           imprisoned
           .
        
         
           4.
           
           No
           man
           ought
           to
           carry
           any
           Mandat
           either
           of
           Clergie-man
           or
           Laick
           to
           either
           of
           them
           on
           the
           same
           penalty
           .
        
         
           5.
           
           If
           any
           Bishops
           ,
           Clergie-men
           ,
           Abbots
           ,
           or
           Laicks
           will
           observe
           the
           Popes
           interdict
           ,
           let
           them
           be
           forthwith
           banished
           the
           Realm
           ,
           and
           all
           their
           Kindred
           ;
           and
           let
           them
           carry
           no
           Chattels
           along
           with
           them
           .
        
         
           6.
           
           That
           all
           the
           Goods
           and
           Chattels
           of
           those
           who
           favour
           the
           Pope
           or
           Archbishop
           ,
           and
           
           all
           their
           possessions
           of
           whatsoever
           rank
           ,
           order
           ,
           sex
           ,
           or
           condition
           they
           be
           ,
           be
           seized
           into
           the
           Kings
           hand
           and
           confiscated
           .
        
         
           7.
           
           That
           all
           Clergie-men
           having
           revenews
           in
           England
           ,
           be
           summoned
           through
           every
           County
           ,
           that
           they
           return
           to
           their
           places
           within
           three
           months
           ,
           or
           their
           revenues
           to
           be
           seized
           into
           the
           Kings
           hands
           .
        
         
           8.
           
           That
           Peter-pence
           be
           no
           longer
           paid
           to
           the
           Pope
           ;
           but
           let
           them
           be
           gathered
           and
           kept
           in
           the
           Kings
           Treasury
           ,
           and
           laid
           out
           according
           to
           his
           command
           .
        
         
           9.
           
           That
           the
           Bishops
           of
           London
           and
           Norwich
           be
           in
           the
           Kings
           Mercy
           ,
           and
           be
           summoned
           by
           Sheriffs
           and
           Bailiffs
           to
           appear
           before
           the
           Kings
           Iustices
           to
           answer
           for
           their
           breach
           of
           the
           Statutes
           of
           Clarendon
           in
           interdicting
           the
           Land
           ,
           and
           excommunicating
           the
           person
           of
           Earl
           Hugh
           ,
           by
           vertue
           of
           the
           Popes
           Mandat
           ,
           and
           publishing
           this
           excommunication
           without
           Licence
           from
           the
           Kings
           Iustices
           .
        
         
           I
           hope
           these
           particulars
           will
           give
           full
           satisfaction
           ,
           that
           the
           Controversie
           between
           
             King
             Henry
          
           the
           second
           and
           Becket
           ,
           was
           not
           about
           some
           
             antient
             Saxon
             Laws
          
           ,
           but
           the
           very
           same
           principles
           ,
           which
           Gregory
           the
           seventh
           first
           openly
           defended
           of
           the
           
             Popes
             temporal
             Power
             over
             Princes
          
           ,
           and
           the
           total
           
           exemption
           of
           
             Ecclesiastical
             Persons
          
           from
           
             Civil
             Iudicatures
          
           .
        
         
           §
           .
           14.
           2.
           
           This
           will
           yet
           more
           appear
           ,
           if
           we
           consider
           that
           the
           Pleas
           used
           by
           Becket
           and
           his
           party
           ,
           were
           the
           very
           same
           which
           were
           used
           by
           Gregory
           the
           seventh
           and
           his
           Successors
           .
           The
           beginning
           of
           the
           quarrel
           we
           have
           seen
           ,
           was
           about
           the
           
             total
             exemption
             of
             Men
             in
             any
             kind
             of
             Ecclesiastical
             Orders
             from
             civil
             punishments
             ,
          
           which
           was
           the
           known
           and
           avowed
           principle
           of
           Gregory
           the
           seventh
           and
           his
           successors
           ;
           and
           it
           seems
           by
           
             Fitz
             Stephen
          
           ,
           
           that
           several
           of
           the
           Bishops
           were
           for
           yielding
           them
           up
           to
           the
           
             Secular
             Power
          
           after
           deprivation
           ;
           and
           said
           ,
           
             that
             both
             Law
             and
             Reason
             and
             Scripture
             were
             for
             it
             :
          
           but
           Becket
           stood
           to
           it
           ,
           
             that
             it
             was
             against
             God
             and
             the
             Canons
             ;
             and
             by
             this
             means
             the
             Churches
             Liberty
             would
             be
             destroyed
             ,
             for
             which
             in
             imitation
             of
             their
             High-Priest
             they
             were
             bound
             to
             lay
             down
             their
             lives
             :
          
           and
           bravely
           adds
           ,
           
             that
             it
             was
             not
             greater
             merit
             of
             old
             for
             the
             Bishops
             to
             found
             the
             Church
             of
             Christ
             with
             their
             blood
             ,
             than
             in
             their
             times
             to
             lay
             down
             their
             lives
             for
             this
             blessed
             liberty
             of
             the
             Church
             :
             and
             if
             an
             Angel
             from
             Heaven
             should
             perswade
             him
             to
             comply
             with
             the
             King
             in
             this
             matter
             he
             
             should
             be
             accursed
             .
          
           By
           which
           we
           see
           what
           apprehension
           Becket
           had
           of
           the
           nature
           of
           his
           cause
           from
           the
           beginning
           of
           it
           :
           for
           this
           was
           before
           the
           King
           insisted
           on
           the
           reviving
           the
           
             Antient
             Customs
          
           at
           Clarendon
           .
           Where
           it
           seems
           Beckets
           heart
           failed
           him
           ,
           which
           the
           Monks
           and
           Baronius
           parallel
           with
           S.
           Peters
           denying
           Christ
           ;
           
           but
           it
           seems
           the
           Cock
           that
           brought
           him
           to
           Repentance
           ,
           was
           his
           Cross-bearer
           :
           who
           told
           him
           ,
           
           
             that
             the
             Civil
             Authority
             disturbed
             all
             :
             that
             wickedness
             raged
             against
             Christ
             himself
             ;
             that
             the
             Synagogue
             of
             Satan
             had
             profaned
             the
             Lords
             Sanctuary
             ;
             that
             the
             Princes
             had
             sat
             and
             combined
             together
             against
             the
             Lords
             Christ
             ;
             that
             this
             tempest
             had
             shaken
             the
             pillars
             of
             the
             Church
             ,
             and
             while
             the
             Shepherd
             withdrew
             ,
             the
             sheep
             were
             under
             the
             power
             of
             the
             Wolf.
          
           A
           very
           loyal
           representation
           of
           the
           King
           ,
           and
           all
           that
           adhered
           to
           his
           Rights
           !
           After
           this
           ,
           he
           spoke
           plainly
           to
           him
           ,
           and
           told
           him
           ,
           
             he
             had
             lost
             both
             his
             conscience
             and
             his
             honour
             in
             conspiring
             with
             the
             Devils
             instruments
             in
             swearing
             to
             those
             cursed
             customs
             ,
             which
             tended
             to
             the
             overthrow
             of
             the
             Churches
             Liberty
             .
          
           At
           which
           he
           sighed
           deeply
           ,
           and
           immediately
           suspends
           himself
           from
           all
           Offices
           of
           his
           Function
           ,
           till
           he
           should
           be
           absolved
           by
           the
           Pope
           ;
           which
           was
           soon
           granted
           him
           .
           The
           Pope
           writes
           to
           the
           King
           very
           
           sharply
           ,
           
           
             for
             offering
             to
             usurp
             the
             things
             of
             Iesus
             Christ
             ,
             and
             to
             oppress
             the
             poor
             of
             Christ
             by
             his
             Laws
             and
             Customs
             ,
             and
             threatens
             him
             to
             be
             judged
             in
             the
             same
             manner
             at
             the
             day
             of
             judgement
             ;
             and
             tells
             him
             of
             Saul
             ,
          
           and
           Ozias
           ,
           and
           Rehoboam
           ,
           and
           parallels
           his
           sin
           with
           
             theirs
             ,
             and
             bids
             him
             have
             a
             care
             of
             their
             punishments
             .
          
           And
           was
           all
           this
           zeal
           of
           the
           Pope
           only
           for
           the
           good
           old
           
             Saxon
             Laws
          
           ?
           When
           the
           Bishop
           of
           Exeter
           begged
           the
           Archbishop
           at
           
             Northampton
             ,
             to
             have
             regard
             to
             his
             own
             safety
             and
             theirs
             too
             ,
          
           he
           told
           him
           ,
           
             he
             did
             not
             savour
             the
             things
             of
             God
             :
          
           he
           had
           spoken
           much
           more
           pertinently
           according
           to
           
             P.
             W.
          
           if
           he
           had
           told
           him
           ,
           
             he
             did
             not
             understand
             the
             Saxon
             Laws
             .
          
           When
           the
           Earl
           of
           Leicester
           came
           to
           him
           ,
           to
           tell
           him
           ,
           
             he
             must
             come
             and
             hear
             his
             sentence
          
           ;
           he
           told
           him
           ,
           
             that
             as
             much
             as
             his
             soul
             was
             better
             than
             his
             body
             ,
             so
             much
             more
             was
             he
             bound
             to
             obey
             God
             and
             Him
             ,
             than
             an
             earthly
             King
             :
             and
             for
             his
             part
             he
             declared
             he
             would
             not
             submit
             to
             the
             Kings
             judgement
             or
             theirs
             ,
             in
             as
             much
             as
             he
             was
             their
             Father
             ,
             and
             that
             he
             was
             only
             under
             God
             ,
             to
             be
             judged
             by
             the
             Pope
          
           ;
           and
           so
           appealed
           to
           him
           .
           Which
           being
           an
           appeal
           to
           the
           Pope
           in
           a
           
             Civil
             cause
          
           about
           accounts
           between
           the
           King
           and
           him
           ,
           it
           does
           plainly
           shew
           ,
           that
           he
           did
           not
           think
           the
           King
           had
           any
           Authority
           over
           
           him
           ,
           but
           that
           the
           Pope
           had
           a
           
             temporal
             Power
          
           over
           Princes
           to
           hear
           and
           determine
           Causes
           between
           them
           and
           their
           Subjects
           .
           And
           in
           his
           Letter
           to
           the
           Pope
           upon
           this
           appeal
           ,
           he
           saith
           ,
           
           
             that
             he
             was
             called
             as
             a
             Laick
             to
             answer
             before
             the
             King
             ,
             and
             that
             he
             insisted
             upon
             this
             plea
             ,
             that
             he
             was
             not
             to
             be
             judged
             there
             ,
             nor
             by
             them
          
           ;
           
           
             For
             what
             would
             that
             have
             been
             ,
             but
             to
             have
             betrayed
             your
             Rights
             ?
             and
             to
             have
             submitted
             spiritual
             things
             to
             temporal
             ;
             and
             if
             he
             should
             have
             yielded
             to
             the
             King
             ,
             it
             would
             have
             made
             him
             not
             a
             King
             but
             a
             Tyrant
             .
          
           And
           whereas
           the
           Bishops
           pleaded
           obedience
           to
           the
           King
           ,
           he
           saith
           ,
           
             they
             were
             bound
             corporally
             to
             the
             King
             ,
             but
             spiritually
             to
             himself
             .
          
           What
           in
           opposition
           to
           the
           King
           about
           his
           own
           Rights
           ?
           which
           were
           so
           plain
           in
           this
           case
           at
           Northampton
           ,
           that
           the
           Bishop
           of
           Chichester
           charged
           him
           both
           with
           
             Perjury
             and
             Treason
             ,
             because
             these
             things
             related
             to
             the
             Kings
             temporal
             Honour
             and
             Dignity
             ;
             and
             therefore
             the
             Bishops
             were
             not
             bound
             to
             obey
             their
             Archbishop
             .
          
           The
           
             Pope
             applauds
          
           Becket
           
             for
             what
             he
             had
             done
             ,
             and
             nulls
             the
             sentence
             against
             him
             ,
          
           which
           was
           still
           taking
           more
           upon
           him
           the
           exercise
           of
           a
           
             Temporal
             Power
          
           over
           the
           King.
           But
           
             Fitz
             Stephen
          
           ,
           who
           saith
           he
           was
           present
           at
           Northampton
           with
           Becket
           ,
           saith
           ,
           
           
             that
             when
             the
             Bishop
          
           of
           Chichester
           charged
           him
           
           with
           his
           Oath
           at
           Clarendon
           ,
           he
           replyed
           ,
           
             that
             what
             was
             against
             the
             Faith
             of
             the
             Church
             ,
             and
             the
             Law
             of
             God
             ,
             could
             not
             lawfully
             be
             kept
          
           ;
           now
           these
           customs
           were
           never
           supposed
           to
           be
           against
           the
           Faith
           of
           the
           Church
           till
           Gregory
           the
           seventh
           had
           very
           subtilly
           found
           out
           the
           
             Henrician
             heresie
             ,
             i.
             e.
          
           the
           
             heresie
             of
             Princes
             defending
             their
             own
             Rights
             against
             the
             Papal
             Usurpations
             :
          
           and
           he
           particularly
           insisted
           on
           this
           ,
           
             that
             the
             Pope
             had
             condemned
             those
             Customs
             ,
          
           and
           he
           adds
           ,
           
             that
             we
             ought
             to
             receive
             what
             the
          
           Roman
           
             Church
             receives
          
           (
           for
           he
           knew
           no
           difference
           between
           the
           C●urt
           and
           Church
           of
           Rome
           )
           and
           
             to
             reject
             what
             that
             rejects
          
           :
           and
           concludes
           all
           with
           this
           ,
           
             that
             his
             Oath
             at
          
           Clarendon
           
             was
             an
             unlawful
             Oath
             ,
             and
             could
             not
             bind
             him
             .
          
           But
           what
           pretence
           were
           there
           for
           this
           ,
           if
           he
           had
           only
           contended
           for
           the
           antient
           
             Municipal
             Laws
          
           ?
           what
           unlawfulness
           could
           there
           be
           in
           swearing
           to
           observe
           the
           
             Kings
             Laws
          
           ,
           although
           different
           from
           former
           Laws
           ?
           So
           that
           the
           only
           way
           to
           excuse
           him
           from
           manifest
           perjury
           ,
           is
           to
           suppose
           ,
           that
           he
           looked
           on
           the
           Customs
           of
           Clarendon
           as
           repugnant
           to
           the
           
             Popes
             Decrees
          
           ,
           and
           therefore
           not
           to
           be
           kept
           by
           him
           :
           and
           the
           Pope
           tells
           him
           ,
           
             that
             God
             had
             reserved
             him
             to
             this
             time
             of
             tryal
             for
             the
             confirmation
             of
             Catholick
             and
             Christian
             Truth
          
           ;
           
           
           in
           which
           it
           must
           be
           implyed
           ,
           that
           which
           Becket
           defended
           against
           the
           King
           ,
           was
           a
           part
           of
           the
           
             Catholick
             Faith
          
           ,
           in
           the
           Popes
           judgement
           .
           
           In
           his
           Epistle
           to
           
             Robert
             Earl
          
           of
           Leicester
           he
           pleads
           for
           the
           Liberty
           of
           the
           Church
           ,
           which
           
             Christ
             hath
             purchased
             with
             his
             blood
             ;
             who
             then
             ,
          
           saith
           he
           ,
           
             dares
             bring
             her
             into
             slavery
             ?
             who
             art
             thou
             that
             judgest
             another
             mans
             servant
             ,
             to
             his
             own
             Master
             he
             ought
             to
             stand
             or
             fall
             ?
          
           And
           all
           that
           he
           adviseth
           to
           for
           making
           up
           the
           breach
           ,
           is
           their
           repentance
           and
           satisfaction
           for
           the
           injuries
           done
           
             to
             Christ
             and
             his
             Church
             ▪
          
           And
           whereas
           the
           Bishop
           of
           London
           had
           told
           him
           ,
           
             that
             the
             King
             was
             willing
             to
             submit
             to
             the
             judgement
             of
             his
             Kingdom
             about
             his
             antient
             Rights
          
           ;
           
           Becket
           replyes
           ,
           
             Who
             is
             there
             in
             Earth
             or
             Heaven
             that
             dares
             judge
             of
             what
             God
             hath
             determined
             ?
             humane
             things
             may
             be
             judged
             ,
             but
             divine
             must
             be
             left
             as
             they
             are
             .
          
           In
           his
           Epistle
           to
           all
           the
           Clergie
           of
           England
           ,
           
           he
           saith
           ,
           
             that
             at
          
           Northampton
           
             Christ
             was
             judged
             again
             in
             his
             person
             before
             the
             Tribunal
             of
          
           Pilat
           (
           for
           him
           he
           understands
           by
           the
           name
           of
           
             President
             )
          
           .
           In
           his
           Epistle
           to
           the
           King
           ,
           he
           pleads
           ,
           
             that
             the
             Liberty
             of
             the
             Church
             ,
             (
             which
             he
             contended
             for
             )
             was
             purchased
             by
             Christs
             own
             blood
          
           ;
           
           and
           adds
           farther
           ,
           to
           the
           very
           hearts
           desire
           of
           Gregory
           the
           seventh
           ,
           
             that
             it
             was
             certain
             
             that
             Kings
             did
             receive
             their
             power
             from
             the
             Church
             ,
             and
             not
             the
             Church
             from
             them
             ,
             but
             only
             from
             Christ
             :
          
           from
           whence
           he
           infers
           ,
           
             that
             the
             King
             could
             not
             draw
             Clergie-men
             to
             secular
             Tribunals
             ,
             or
             establish
             the
             Customs
             in
             dispute
             between
             them
             .
          
           
           I
           do
           not
           say
           as
           Hoveden
           doth
           ,
           
             that
             these
             words
             were
             spoken
             in
             a
             Conference
             at
             Chinun
             ,
          
           for
           they
           are
           a
           part
           of
           the
           Epistle
           sent
           to
           the
           King
           ,
           not
           long
           after
           his
           banishment
           ;
           and
           written
           in
           justification
           of
           his
           opposition
           to
           the
           Rights
           which
           the
           King
           challenged
           .
           Therefore
           I
           desire
           to
           know
           what
           the●e
           words
           can
           signifie
           to
           his
           purpose
           ,
           unless
           they
           do
           imply
           such
           a
           derivation
           of
           
             Civil
             Power
          
           from
           the
           Church
           ,
           that
           the
           Church
           may
           take
           cognizance
           of
           male-administration
           ,
           or
           of
           the
           
             Civil
             Authorities
          
           taking
           to
           it self
           any
           of
           the
           priviledges
           belonging
           to
           the
           Church
           ?
           For
           if
           all
           this
           related
           only
           to
           the
           Ceremonies
           of
           Coronation
           ,
           it
           were
           to
           no
           more
           purpose
           than
           for
           an
           Archbishop
           of
           Canterbury
           to
           plead
           now
           ,
           that
           the
           Kings
           power
           is
           derived
           from
           the
           Church
           ,
           because
           the
           ceremony
           of
           inauguration
           is
           performed
           by
           him
           .
           Who
           would
           not
           smile
           at
           such
           a
           consequence
           ?
           But
           we
           know
           that
           
             the
             Popes
             temporal
             Power
             over
             Princes
          
           was
           never
           more
           asserted
           than
           in
           that
           Age
           ,
           that
           Alexander
           the
           third
           at
           that
           time
           challenged
           and
           exercised
           
           it
           over
           the
           Emperour
           and
           other
           Princes
           ,
           and
           that
           no
           man
           was
           more
           stiff
           in
           the
           
             Popes
             Cause
          
           ,
           nor
           more
           eager
           for
           the
           exercise
           of
           his
           Power
           over
           our
           King
           than
           Becket
           was
           ,
           and
           his
           actions
           discovered
           this
           to
           be
           his
           opinion
           ,
           why
           then
           should
           men
           study
           to
           find
           evasions
           for
           these
           words
           which
           neither
           agree
           with
           the
           course
           of
           his
           actions
           ,
           nor
           with
           the
           doctrine
           of
           that
           Age
           ?
           Doth
           not
           Becket
           himself
           magnifie
           the
           
             Popes
             power
          
           to
           the
           greatest
           height
           ?
           In
           his
           Epistle
           to
           the
           Bish●p
           of
           London
           ,
           he
           saith
           ,
           
           
             that
             none
             but
             an
             Insidel
             or
             Heretick
             ,
             or
             Schismatick
             dares
             dispute
             obedience
             to
             the
             Popes
             commands
             ;
             that
             no
             one
             under
             the
             Sun
             can
             pluck
             out
             of
             his
             hands
             .
          
           And
           in
           one
           of
           his
           Epistles
           to
           the
           Pope
           ,
           he
           makes
           very
           profane
           addresses
           to
           him
           ,
           applying
           what
           the
           Scripture
           saith
           only
           of
           God
           and
           Christ
           ,
           to
           him
           .
           
             Exurge
             Domine
          
           ,
           
           
             &
             noli
             tardare
             super
             nos
             :
             ill●mina
             faciem
             tuam
             super
             nos
             ,
             &
             fac
             nobiscum
             secundum
             misericordiam
             tuam
             .
             Salva
             nos
             quia
             perimus
             :
          
           and
           immediately
           adds
           ,
           
             let
             not
             our
             adversaries
             triumph
             over
             us
          
           ;
           yea
           ,
           the
           
             adversaries
             of
             Christ
             and
             his
             Church
             ;
             quia
             nomen
             tuum
             invocavimus
             super
             nos
             .
          
           And
           lest
           any
           should
           think
           these
           were
           addresses
           to
           God
           ,
           although
           contained
           in
           a
           Letter
           to
           the
           Pope
           ;
           it
           follows
           ,
           
             Non
             nobis
             Domine
             ,
             non
             nobis
             ,
             sed
             in
             nomine
             Domini
             nostri
             Iesu
             
             Christi
             fac
             tibi
             grande
             nomen
             ,
             repara
             gloriam
             tuam
             .
          
           For
           at
           this
           time
           the
           
             Kings
             Ambassadors
          
           promised
           themselves
           great
           things
           in
           the
           Court
           of
           Rome
           ,
           and
           boasted
           of
           the
           Favour
           they
           had
           ,
           which
           put
           Becket
           into
           such
           a
           Consternation
           ,
           that
           in
           the
           very
           Agony
           of
           his
           Soul
           he
           poured
           out
           these
           prayers
           to
           the
           Pope
           .
           And
           we
           may
           judge
           of
           Beckets
           opinion
           in
           this
           matter
           ,
           by
           that
           of
           his
           great
           Friend
           
             Cardinal
             Gratianus
          
           ,
           for
           when
           the
           King
           saw
           himself
           deluded
           by
           the
           Pope
           ,
           he
           expressed
           his
           resentment
           in
           some
           threatning
           words
           ,
           upon
           which
           the
           Cardinal
           said
           ,
           
           
             Sir
             do
             not
             threaten
             ,
             we
             fear
             no
             threatnings
             ;
             for
             we
             are
             of
             that
             Court
             ,
             which
             hath
             been
             wont
             to
             command
             Emperours
             and
             Kings
             .
          
           And
           because
           Becket
           suspected
           the
           Cardinal
           of
           Pavia
           a
           former
           Legat
           ,
           to
           be
           too
           favourable
           to
           the
           King
           ,
           he
           begins
           his
           Letters
           to
           him
           ,
           with
           wishing
           him
           Health
           ,
           
           
             and
             Courage
             against
             the
             insolence
             of
             Princes
             :
          
           and
           saith
           ,
           
             that
             the
             Church
             gained
             her
             strength
             by
             opposition
             to
             Princes
             .
          
           We
           have
           no
           reason
           therefore
           to
           question
           Beckets
           meaning
           in
           the
           former
           expression
           ,
           to
           be
           according
           to
           the
           sense
           of
           Greg.
           7.
           it
           being
           not
           only
           most
           agreeable
           to
           the
           natural
           sense
           of
           the
           words
           ,
           but
           to
           the
           course
           of
           his
           actions
           ,
           and
           nature
           of
           his
           quarrel
           ,
           and
           his
           expressions
           at
           other
           times
           .
           
           In
           another
           of
           his
           Epistles
           to
           the
           King
           he
           complains
           ,
           
           
             that
             in
             his
             Kingdom
             ,
             the
             daughter
             of
          
           Sion
           
             was
             held
             captive
             ,
             and
             the
             Spouse
             of
             the
             great
             King
             was
             oppressed
             ,
             and
             beseeches
             him
             to
             set
             her
             free
             ,
             and
             to
             suffer
             her
             to
             reign
             together
             with
             her
             Spouse
             :
             otherwise
          
           he
           saith
           ,
           
           
             the
             most
             Mighty
             would
             come
             with
             a
             strong
             hand
             to
             deliver
             her
             :
          
           (
           as
           one
           of
           his
           Friends
           writ
           to
           him
           ,
           
             that
             the
             Church
             could
             not
             have
             peace
             but
             with
             a
             strong
             hand
             and
             stretched
             out
             arm
             .
             )
          
           Again
           ,
           
           he
           tells
           the
           King
           ,
           
             that
             his
             Royal
             Power
             ought
             not
             to
             intermeddle
             with
             the
             Churches
             Liberties
             ,
             for
             Priests
             ought
             only
             to
             judge
             Priests
             ,
             and
             that
             the
             Secular
             Power
             had
             nothing
             to
             do
             to
             punish
             them
             ,
             if
             they
             did
             not
             offend
             against
             faith
             .
          
           It
           seems
           then
           in
           case
           of
           heresie
           only
           the
           
             Secular
             Arm
          
           is
           to
           be
           called
           in
           for
           help
           :
           and
           is
           not
           this
           very
           agreeable
           to
           
           Becket's
           principle
           
             that
             Kings
             receive
             their
             power
             from
             the
             Church
             ?
          
           for
           their
           assistance
           is
           only
           to
           be
           u●ed
           for
           their
           own
           interests
           ,
           but
           by
           no
           means
           in
           case
           of
           Treason
           ,
           or
           Murder
           ,
           or
           any
           other
           Crimes
           ;
           but
           if
           Princes
           have
           an
           inherent
           Right
           or
           Power
           in
           themselves
           ,
           methinks
           they
           might
           be
           allowed
           to
           take
           care
           of
           their
           own
           and
           publick
           safety
           against
           all
           offenders
           .
           
             It
             is
             the
             office
          
           ,
           saith
           he
           ,
           
             of
             a
             good
             and
             Religious
             Prince
             ,
             to
             repair
             old
             and
             decayed
             Churches
             ,
             and
             to
             build
             new
             ones
             ,
          
           (
           it
           seems
           the
           King
           was
           only
           to
           be
           
           
             Surveyor
             General
             ,
             )
             and
             to
             h●nour
             the
             Priests
             and
             to
             defend
             them
             with
             all
             Reverence
             .
             But
             that
             they
             had
             nothing
             to
             do
             with
             the
             judgement
             of
             them
             ,
             he
             endeavours
             to
             prove
             after
             his
             fashion
          
           ;
           and
           he
           makes
           use
           of
           the
           very
           same
           arguments
           the
           Popes
           had
           done
           before
           in
           his
           Grandfathers
           time
           ;
           and
           almost
           in
           the
           same
           words
           ;
           about
           the
           relations
           of
           Fathers
           and
           
             Children
             ,
             Masters
          
           and
           Scholars
           ,
           and
           the
           power
           of
           binding
           and
           loosing
           .
           Nay
           ,
           he
           doth
           not
           let
           go
           ,
           
             Qui
             vos
             odit
             me
             odit
             ;
             qui
             vos
             tangit
             ,
             tangit
             pupillam
             〈…〉
             :
          
           which
           were
           Gregory
           7's
           beloved
           places
           ,
           and
           served
           him
           upon
           all
           occasions
           .
           And
           then
           after
           his
           exact
           method
           ,
           he
           thunders
           out
           the
           examples
           of
           
             Saul
             ,
             Ozias
             ,
             Ahaz
          
           and
           Uzza
           ;
           and
           again
           saith
           ,
           
             that
             Secular
             Powers
             have
             nothing
             to
             do
             in
             the
             affairs
             of
             the
             Church
             ;
             but
             that
             if
             they
             be
             faithful
             ,
             God
             would
             have
             them
             be
             subject
             to
             the
             Priests
             of
             his
             Church
             :
          
           and
           yet
           further
           ,
           
             Christian
             Kings
             ought
             to
             submit
             their
             acts
             to
             the
             Governours
             of
             the
             Church
             ,
             and
             not
             set
             them
             above
             them
             :
             for
             it
             is
             written
             ,
             none
             but
             the
             Church
             ought
             to
             judge
             of
             Priests
             ;
             and
             no
             human
             Laws
             ought
             to
             pass
             sentence
             upon
             such
             ;
             and
             that
             Princes
             ought
             to
             submit
             to
             the
             Bishops
             and
             not
             to
             sit
             as
             Iudges
             over
             them
             .
          
           Which
           he
           thinks
           he
           cannot
           repeat
           too
           often
           ;
           And
           after
           all
           uses
           the
           very
           same
           argument
           to
           Henry
           2.
           
           which
           Gregory
           7.
           had
           done
           to
           William
           the
           
             Conquerour
             ,
             That
             Princes
             ought
             to
             be
             subject
             to
             the
             Priests
             ,
             because
             they
             are
             to
             give
             an
             account
             of
             them
             to
             God
             :
             and
             therefore
             he
             ought
             to
             understand
             ,
             that
             Princes
             are
             to
             be
             governed
             by
             them
             ;
             and
             not
             they
             brought
             to
             the
             Wills
             of
             Princes
             :
             for
             ,
          
           saith
           he
           ,
           
             some
             of
             the
             Popes
             have
             excommunicated
             Kings
             ,
             and
             some
             Emperours
             .
          
           I
           do
           not
           think
           that
           ever
           the
           
             Hildebrandine
             doctrine
          
           (
           as
           some
           call
           it
           )
           was
           delivered
           in
           plainer
           terms
           ,
           and
           pleaded
           for
           by
           more
           arguments
           (
           such
           as
           they
           were
           )
           than
           by
           Becket
           and
           his
           party
           ,
           as
           appears
           by
           the
           
             Whole
             Volume
          
           of
           Epistles
           relating
           to
           his
           quarrel
           ,
           out
           of
           which
           I
           have
           selected
           these
           passages
           .
           It
           would
           be
           endless
           to
           reckon
           up
           all
           the
           places
           ,
           wherein
           they
           declare
           
             it
             was
             the
             Cause
             of
             God
             and
             his
             Church
          
           which
           they
           defended
           ;
           
           that
           
             however
             ancient
             the
             Customs
             were
             ,
             they
             ought
             not
             to
             be
             observed
             ,
             because
             contrary
             to
             Gods
             Law
             ;
             that
             they
             were
             not
             only
             unlawful
             but
             heretical
             pravities
             ,
          
           
           
             that
             those
             who
             defended
             them
             were
             Henricians
          
           and
           not
           Christians
           ;
           that
           they
           were
           
             Balaamites
             ,
             Aegyptians
             ,
             Samaritans
          
           ,
           nay
           Satanites
           ,
           and
           what
           not
           ?
           and
           that
           themselves
           were
           
             the
             poor
             of
             Christ
          
           ,
           
           and
           the
           
             persecuted
             ones
          
           ,
           and
           such
           
             as
             waited
             for
             the
             Kingdom
             of
             God.
          
           
           And
           if
           these
           things
           will
           not
           satisfie
           men
           ,
           that
           the
           Controversie
           
           between
           Henry
           the
           second
           and
           Becket
           was
           not
           about
           ancient
           
             Municipal
             Laws
          
           ,
           but
           about
           the
           
             Gregorian
             principles
          
           of
           
             Ecclesiastical
             and
             Civil
             Government
          
           ,
           I
           know
           not
           what
           can
           ever
           do
           it
           .
        
         
           §
           .
           15.
           
           But
           it
           is
           still
           pleaded
           on
           his
           behalf
           ,
           (
           or
           rather
           on
           their
           own
           who
           allow
           him
           to
           be
           a
           Saint
           and
           a
           Martyr
           ,
           and
           yet
           deny
           the
           
             Gregorian
             principles
             )
             that
             those
             principles
             were
             not
             the
             immediate
             motive
             of
             his
             death
             ;
             but
             only
             his
             refusal
             of
             giving
             absolution
             from
             Ecclesiastical
             censures
             ,
             (
             but
             upon
             a
             certain
             condition
             )
             to
             some
             Bishops
             after
             the
             King
             was
             reconciled
             to
             him
             .
          
           It
           is
           no
           doubt
           a
           great
           piece
           of
           subtilty
           to
           find
           out
           another
           cause
           of
           his
           death
           than
           he
           thought
           of
           himself
           ;
           for
           he
           declared
           ,
           
             that
             he
             dyed
             for
             God
             ,
             and
             Iustice
             ,
             and
             the
             ▪
             Liberty
             of
             the
             Church
             ;
             i.
             e.
          
           in
           prosecution
           of
           the
           same
           cause
           ,
           which
           he
           had
           undertaken
           from
           the
           beginning
           .
           For
           Becket
           knew
           well
           enough
           there
           never
           was
           a
           perfect
           reconciliation
           between
           the
           King
           and
           him
           ;
           and
           that
           only
           the
           necessity
           of
           his
           affairs
           ,
           and
           the
           fears
           of
           being
           served
           as
           the
           Emperour
           was
           by
           the
           Pope
           ,
           i.
           e.
           deprived
           of
           his
           Kingdom
           by
           excommunication
           ,
           (
           which
           Becket
           pressed
           with
           the
           greatest
           vehemency
           )
           and
           the
           jealousie
           he
           had
           of
           the
           rest
           of
           the
           
           Bishops
           ,
           several
           of
           whom
           kept
           great
           correspondency
           now
           with
           Becket
           ,
           and
           the
           favour
           of
           the
           People
           to
           his
           cause
           ,
           forced
           the
           King
           to
           those
           shews
           of
           reconciliation
           ;
           for
           that
           they
           were
           no
           more
           on
           either
           side
           ,
           is
           manifest
           by
           this
           ,
           that
           the
           main
           Controversie
           was
           not
           taken
           notice
           of
           about
           
             the
             ancient
             customs
          
           ;
           each
           party
           hoping
           for
           better
           circumstances
           :
           afterwards
           all
           that
           the
           King
           consented
           to
           ,
           was
           laying
           aside
           any
           personal
           displeasure
           against
           Becket
           ,
           for
           what
           was
           passed
           ,
           and
           allowing
           him
           freely
           to
           return
           to
           his
           Church
           in
           expectation
           of
           a
           better
           behaviour
           towards
           him
           for
           the
           future
           .
           All
           which
           appears
           from
           Beckets
           own
           Letters
           to
           
             the
             Pope
          
           ,
           upon
           and
           after
           this
           reconciliation
           ;
           for
           ,
           he
           saith
           expresly
           ,
           
             the
             Customs
             were
             not
             once
             mentioned
             between
             them
             ,
          
           
           
             and
             that
             the
             apprehensions
             of
             the
             Popes
             interdict
             and
          
           Fredericks
           
             condition
             was
             that
             which
             moved
             him
             to
             this
             reconciliation
             .
          
           The
           King
           indeed
           failed
           in
           no
           point
           of
           complement
           to
           the
           Archbishop
           ,
           as
           he
           very
           punctually
           tells
           the
           
             Pope
             ,
             how
             he
             saluted
             him
             at
             first
             bare-headed
             and
             ran
             into
             his
             embraces
             ,
             how
             he
             bare
             his
             rebukes
             patiently
             ,
             and
             held
             his
             Stirrup
             at
             his
             getting
             upon
             his
             Horse
             ,
          
           (
           if
           he
           had
           but
           trampled
           on
           the
           Kings
           Neck
           too
           ,
           he
           had
           been
           equal
           to
           the
           Pope
           himself
           ,
           and
           it
           might
           have
           raised
           some
           jealou●ie
           between
           
           them
           )
           .
           But
           for
           all
           this
           reconciliation
           ,
           Becket
           ,
           supposing
           himself
           the
           Conquerour
           ,
           resolved
           not
           to
           abate
           one
           jot
           of
           his
           rigour
           against
           those
           who
           had
           sworn
           to
           the
           
             ancient
             Customs
          
           ;
           and
           therefore
           procures
           power
           from
           the
           Pope
           to
           excommunicate
           the
           Bishops
           that
           had
           done
           it
           ,
           and
           to
           return
           to
           their
           excommunication
           those
           already
           absolved
           ,
           and
           to
           absolve
           none
           without
           taking
           an
           oath
           ,
           to
           stand
           to
           the
           Popes
           command
           .
           This
           the
           
             Kings
             Officers
          
           upon
           his
           return
           into
           England
           told
           him
           was
           against
           the
           Customs
           of
           the
           Realm
           ;
           but
           they
           promised
           ,
           
             they
             should
             take
             an
             oath
             to
             obey
             the
             Law
             ,
          
           salvo
           honore
           Regni
           :
           Becket
           at
           first
           said
           ,
           
             it
             was
             not
             in
             his
             Power
             to
             rescind
             the
             Popes
             sentence
          
           ;
           which
           he
           knew
           to
           be
           false
           ;
           for
           the
           Pope
           had
           given
           him
           power
           to
           do
           it
           ;
           and
           he
           immediately
           adds
           ,
           
             that
             he
             could
             absolve
             the
             Bishops
             of
          
           London
           and
           Salisbury
           
             if
             they
             took
             the
             common
             oath
             which
             was
             in
             the
          
           Cotton
           M
           S.
           
             se
             juri
             parituros
          
           ,
           but
           it
           is
           interlined
           
             se
             vestro
             mandato
             parituros
          
           ,
           as
           the
           
             Vatican
             Copy
          
           in
           Baronius
           hath
           it
           .
           But
           the
           Archbishop
           of
           York
           told
           the
           other
           
             Bishops
             ,
             that
             the
             taking
             such
             an
             oath
             ,
             without
             the
             Kings
             consent
             ,
             was
             against
             the
             Kings
             Honour
             ,
             and
             the
             Customs
             of
             the
             Realm
             .
          
           And
           it
           is
           observeable
           ,
           that
           the
           same
           time
           ,
           he
           was
           so
           zealous
           for
           the
           Bishops
           taking
           this
           oath
           
           to
           the
           Pope
           ,
           he
           peremptorily
           refused
           suffering
           those
           of
           his
           retinue
           though
           required
           to
           do
           it
           by
           the
           
             Kings
             Officers
          
           ,
           to
           take
           an
           oath
           of
           Allegiance
           to
           the
           King
           ,
           to
           stand
           by
           him
           against
           all
           persons
           ,
           
             nec
             vos
             excipientes
             nec
             alium
          
           ,
           saith
           he
           to
           the
           
             Pope
             ,
             neither
             excepting
             you
             ,
             nor
             any
             other
          
           ;
           as
           the
           
             Cotton
             M
             S.
          
           hath
           it
           very
           plainly
           ,
           
           but
           Baronius
           hath
           Printed
           it
           Nos
           ,
           whether
           agreeably
           to
           the
           
             Vatican
             M
             S.
          
           I
           know
           not
           ,
           but
           I
           am
           sure
           not
           to
           Beckets
           sense
           ;
           for
           he
           gives
           this
           reason
           of
           his
           refusing
           it
           ,
           
             lest
             by
             that
             example
             the
             Clergy
             of
             the
             Kingdom
             should
             be
             drawn
             to
             such
             an
             oath
             ;
             which
             would
             be
             much
             to
             the
             prejudice
             of
             the
             Apostolical
             See
             ;
             for
             by
             this
             means
             the
             Popes
             Authority
             would
             be
             discarded
             or
             very
             much
             abated
             in
          
           England
           .
           Judge
           now
           ,
           Reader
           ,
           whether
           Becket
           did
           not
           remain
           firm
           to
           the
           Gregorian
           principles
           to
           the
           last
           ?
           and
           whether
           the
           immediate
           motive
           of
           his
           death
           did
           not
           arise
           from
           them
           ?
           for
           upon
           the
           oath
           required
           of
           the
           Bishops
           ,
           they
           with
           the
           Archbishop
           of
           York
           went
           over
           to
           the
           King
           in
           Normandy
           ,
           upon
           the
           hearing
           of
           which
           complaint
           the
           King
           spake
           those
           hasty
           words
           ,
           from
           whence
           those
           four
           Persons
           took
           the
           occasion
           to
           go
           over
           to
           Canterbury
           ,
           and
           there
           after
           expostulations
           about
           this
           matter
           ,
           they
           did
           most
           inhumanely
           Butcher
           
           him
           as
           he
           was
           going
           to
           Vespers
           in
           the
           Church
           :
           upon
           which
           
             Ioh.
             Sarisburiensis
          
           ,
           who
           was
           his
           Secretary
           and
           present
           at
           his
           murder
           ,
           
           saith
           ,
           
             that
             he
             dyed
             an
             Assertor
             of
             the
             Churches
             Liberty
             ,
             and
             for
             defending
             the
             Law
             of
             God
             ,
             against
             the
             abuses
             of
             ancient
             Tyrants
             .
          
           But
           what
           need
           we
           mention
           his
           judgement
           ,
           when
           the
           Pope
           in
           his
           Bull
           of
           Canonization
           ,
           and
           the
           
             Roman
             Church
          
           in
           his
           Office
           do
           say
           
             that
             he
             dyed
             for
             the
             Cause
             of
             Christ
             ?
          
           
           And
           what
           can
           be
           more
           plain
           from
           hence
           ,
           than
           that
           to
           this
           day
           ,
           all
           those
           who
           acknowledge
           him
           to
           be
           a
           Saint
           and
           a
           Mart●r
           ,
           cannot
           with
           any
           consistency
           to
           themselves
           reject
           those
           principles
           for
           which
           he
           suffered
           ;
           any
           more
           than
           they
           can
           reasonably
           be
           supposed
           to
           reject
           the
           
             Republican
             principles
          
           ,
           who
           cry
           up
           the
           Regicides
           for
           Saints
           and
           Martyrs
           ?
           But
           this
           is
           a
           subject
           lately
           undertaken
           by
           another
           hand
           ,
           and
           therefore
           I
           forbear
           any
           farther
           prosecution
           of
           it
           .
        
         
           §
           .
           16.
           
           After
           Beckets
           death
           the
           
             Royal
             Power
          
           lost
           ground
           considerably
           ;
           for
           to
           avoid
           the
           interdict
           and
           excommunication
           threatned
           the
           Kingdom
           ,
           
           the
           King
           by
           his
           Ambassadours
           ,
           and
           the
           Bishops
           by
           their
           messengers
           ,
           did
           swear
           in
           the
           Court
           of
           
             Rome
             ,
             that
             they
             would
             stand
             to
             the
             Popes
             judgement
          
           ;
           
           for
           among
           the
           terms
           of
           the
           Kings
           reconciliation
           by
           the
           
             Popes
             Legats
          
           ,
           this
           was
           one
           of
           the
           chief
           :
           
           
             that
             he
             should
             utterly
             disclaim
             the
             wicked
             Statutes
             of
          
           Clarendon
           ,
           
             and
             all
             the
             evil
             customs
             ,
             which
             in
             his
             dayes
             were
             brought
             into
             the
             Church
             :
             and
             if
             there
             were
             any
             evil
             before
             ,
             they
             should
             be
             moderated
             according
             to
             the
             Popes
             command
             ,
             and
             by
             the
             advice
             of
             Religious
             Persons
             .
          
           Thus
           after
           so
           many
           years
           contest
           were
           the
           Rights
           of
           the
           Crown
           and
           the
           Customs
           of
           his
           predecessours
           given
           up
           by
           this
           great
           Prince
           ;
           so
           true
           was
           that
           saying
           of
           
             Becket
             ,
             that
             their
             Church
             had
             thriven
             by
             opposition
             to
             Princes
             .
          
           
           And
           if
           
             Petrus
             Blesensis
          
           may
           be
           believed
           ,
           this
           King
           stooped
           so
           low
           ▪
           upon
           the
           Rebellion
           of
           his
           Son
           ,
           as
           to
           acknowledge
           
             his
             Kingdom
             to
             be
             Feudatary
             to
             the
             Pope
             .
          
           The
           Authority
           of
           which
           Epistle
           is
           made
           use
           of
           not
           only
           by
           Baronius
           ,
           
           but
           by
           Bellarmin
           and
           others
           ,
           to
           prove
           ,
           
           that
           
             the
             King
             of
          
           England
           
             is
             Feudatary
             to
             the
             Pope
          
           ,
           
           or
           that
           he
           holds
           his
           Crown
           of
           him
           upon
           paying
           certain
           acknowledgments
           ;
           
           which
           it
           is
           hardly
           possible
           to
           conceive
           a
           Prince
           that
           understood
           and
           valued
           his
           own
           Rights
           so
           well
           as
           Henry
           the
           second
           did
           ,
           should
           ever
           be
           brought
           so
           low
           to
           confess
           ,
           without
           the
           least
           ground
           for
           it
           .
           For
           when
           it
           was
           challenged
           by
           Gregory
           the
           seventh
           ,
           it
           was
           utterly
           denyed
           by
           William
           
           the
           Conquerour
           ,
           and
           never
           that
           we
           find
           so
           much
           as
           challenged
           afterwards
           of
           any
           
             lawful
             Prince
          
           ,
           by
           way
           of
           Fee
           before
           his
           time
           ,
           but
           only
           in
           regard
           of
           the
           Popes
           temporal
           Power
           over
           all
           Princes
           .
           Although
           a
           late
           
             French
             Monk
          
           who
           published
           
             Lanfranc's
             Epistles
          
           ,
           
           wonders
           
             it
             should
             be
             denyed
             because
             of
             the
             Tribute
             anciently
             paid
             to
          
           Rome
           ,
           viz.
           
             of
             the
             Peter-pence
          
           ,
           which
           were
           not
           so
           called
           because
           paid
           to
           S.
           Peters
           pretended
           Successours
           ,
           but
           because
           payable
           on
           S.
           Peters
           day
           ,
           as
           appears
           by
           the
           Law
           of
           Canutus
           to
           that
           Purpose
           ;
           and
           were
           only
           Eleemosynary
           for
           the
           sustenance
           of
           poor
           Scholars
           at
           Rome
           ,
           as
           the
           late
           publisher
           of
           
             Petrus
             Blesensis
          
           confesses
           :
           
           who
           withal
           adds
           that
           Henry
           the
           second
           denyed
           their
           payment
           ,
           but
           was
           perswaded
           to
           it
           again
           by
           
             Petrus
             Blesensis
          
           ;
           and
           him
           he
           acknowledges
           to
           have
           been
           the
           Writer
           of
           the
           foregoing
           Epistle
           .
           And
           we
           must
           consider
           that
           he
           was
           alwayes
           a
           secret
           Friend
           of
           Becket
           and
           his
           Cause
           in
           the
           whole
           quarrel
           ,
           and
           being
           imployed
           by
           the
           King
           in
           his
           straits
           to
           write
           to
           the
           Pope
           to
           excommunicate
           his
           Son
           ,
           he
           knowing
           very
           well
           the
           prevalent
           arguments
           in
           the
           Court
           of
           Rome
           might
           strain
           a
           complement
           in
           the
           behalf
           of
           his
           Master
           to
           the
           Pope
           ,
           for
           which
           he
           had
           little
           cause
           to
           thank
           him
           ;
           although
           it
           may
           be
           ,
           
             Petrus
             Blesensis
          
           expressed
           his
           
           own
           mind
           ,
           whether
           it
           were
           the
           Kings
           or
           no.
           
        
         
           And
           we
           have
           no
           ground
           that
           I
           can
           find
           ,
           to
           imagin
           this
           to
           have
           been
           the
           Kings
           mind
           in
           the
           least
           ;
           for
           upon
           his
           submission
           a
           Clause
           was
           inse●ted
           ,
           
           
             that
             he
             was
             no
             longer
             to
             own
             the
             Pope
             ,
             than
             the
             Pope
             treated
             him
             as
             a
             Christian
             and
             Catholick
             King
             ;
             and
             as
             the
             Popes
             predecessours
             had
             done
             ●is
             .
          
           And
           after
           the
           writing
           of
           that
           Letter
           and
           the
           reconciliation
           with
           his
           Son
           ,
           
             Radulphus
             de
             Diceto
             ,
             Dean
          
           of
           S.
           Pauls
           about
           that
           time
           ,
           hath
           an
           
             Authentick
             Epistle
          
           of
           Henry
           the
           second
           to
           the
           Pope
           ,
           
           wherein
           he
           acknowledges
           no
           more
           than
           the
           common
           observance
           which
           was
           usual
           with
           all
           Princes
           in
           that
           Age
           ,
           whereas
           
             Feudatary
             Princes
          
           write
           after
           another
           Form.
           So
           that
           I
           cannot
           but
           think
           it
           to
           be
           a
           meer
           complement
           of
           
             Petrus
             Blesensis
          
           without
           the
           Kings
           knowledge
           ,
           or
           else
           a
           Clause
           inserted
           since
           his
           time
           ,
           by
           those
           who
           knew
           where
           to
           put
           in
           convenient
           passages
           for
           the
           advantage
           of
           the
           Roman
           See.
           
        
         
           It
           is
           said
           by
           some
           ,
           that
           Henry
           the
           second
           A.
           D.
           1176.
           
             did
             revive
             the
             Statutes
             of
          
           Clarendon
           
             which
             the
             Pope
          
           and
           
             Becket
             opposed
             so
             much
             ,
             in
             the
             Parliament
             called
             at
          
           Northampton
           .
           
           It
           is
           true
           that
           Gervase
           of
           Canterbury
           doth
           say
           ,
           
             that
             the
             King
             did
             renew
             
             the
          
           Assise
           of
           Clarendon
           ,
           
             for
             whose
             execrable
             Statutes
          
           Becket
           suffered
           ;
           but
           he
           doth
           not
           say
           ,
           that
           he
           renewed
           
             those
             Statutes
          
           ;
           but
           others
           which
           are
           particularly
           enumerated
           by
           Hoveden
           ,
           
           upon
           the
           distributing
           t●e
           Kingdom
           into
           six
           Circuits
           ,
           and
           appointing
           the
           itinerant
           Judges
           ,
           who
           were
           made
           to
           swear
           that
           they
           would
           keep
           themselves
           ,
           and
           make
           others
           to
           observe
           the
           following
           Assises
           ,
           (
           as
           the
           Statutes
           were
           then
           called
           :
           )
           but
           they
           all
           concerned
           matters
           of
           Law
           and
           
             Civil
             Iustice
          
           ,
           without
           any
           mention
           of
           the
           other
           famous
           Statutes
           about
           
             Ecclesiastical
             matters
          
           .
           Whereas
           at
           the
           same
           time
           it
           is
           said
           that
           
             King
             Henry
          
           the
           second
           granted
           to
           the
           
             Popes
             Legat
          
           ,
           though
           against
           the
           advice
           of
           his
           great
           and
           Wise
           men
           ,
           
           
             that
             Clergy-men
             should
             not
             be
             summon'd
             before
             Secular
             Tribunals
             ,
          
           
           
             but
             only
             in
             case
             of
             the
             Kings
             Forest
             ,
             and
             of
             Lay-fees
          
           ;
           which
           is
           directly
           contrary
           to
           the
           Statute
           of
           Clarendon
           :
           but
           some
           men
           love
           to
           heap
           things
           together
           ,
           without
           well
           considering
           how
           they
           agree
           with
           each
           other
           ;
           and
           so
           make
           the
           King
           in
           the
           same
           page
           to
           null
           and
           establish
           the
           same
           Statutes
           .
        
         
           But
           it
           is
           observable
           ,
           that
           after
           all
           this
           contest
           about
           the
           exemption
           of
           Clergy-men
           ,
           and
           the
           Kings
           readiness
           to
           yield
           it
           ,
           they
           were
           made
           weary
           of
           it
           at
           last
           themselves
           ;
           
           for
           as
           
             Richard
             (
             Beckets
          
           successour
           in
           the
           See
           of
           Canterbury
           )
           saith
           ,
           in
           his
           Letter
           to
           the
           three
           Bishops
           ,
           that
           were
           then
           three
           of
           the
           
             Kings
             Iustices
          
           ,
           
           
             the
             killing
             of
             a
             Clergy-man
             was
             more
             remisly
             punished
             ,
             than
             the
             stealing
             of
             a
             Sheep
             :
          
           and
           therefore
           the
           Archbishop
           perswades
           them
           ,
           
             to
             call
             in
             the
             Secular
             Arm
             against
             Ecclesiastical
             Malefactors
             .
          
           And
           now
           in
           his
           opinion
           the
           
             Canons
             and
             Councils
          
           are
           all
           for
           it
           ,
           and
           Beckets
           arguments
           are
           slighted
           ;
           and
           no
           regard
           had
           to
           the
           Cause
           he
           suffered
           for
           ,
           when
           he
           found
           what
           mischief
           this
           impunity
           brought
           upon
           themselves
           .
           But
           for
           this
           giving
           up
           their
           Liberties
           ,
           the
           Monks
           revenge
           themselves
           on
           the
           memory
           of
           this
           Archbishop
           ;
           as
           one
           that
           yielded
           up
           those
           blessed
           priviledges
           which
           Becket
           had
           purchased
           with
           his
           blood
           .
        
         
           Notwithstanding
           the
           sufferings
           the
           King
           had
           undergone
           by
           his
           opposing
           the
           Ecclesiastical
           encroachments
           ,
           we
           may
           see
           what
           apprehension
           after
           all
           he
           had
           of
           the
           declension
           of
           his
           own
           power
           ,
           and
           the
           miserable
           condition
           the
           Church
           was
           in
           by
           those
           priviledges
           they
           had
           obtained
           ,
           by
           that
           notable
           discourse
           which
           Gervase
           of
           Canterbury
           relates
           the
           King
           had
           with
           the
           Bishops
           in
           the
           time
           of
           
             Baldwin
             Archbishop
          
           of
           Canterbury
           ;
           
           wherein
           with
           tears
           he
           tells
           them
           ,
           
             that
             
             he
             was
             a
             miserable
             man
             ,
             and
             no
             King
             ;
             or
             if
             a
             King
             ,
             he
             ha●
             only
             the
             name
             and
             not
             the
             power
             of
             a
             King
             :
             that
             the
             Kingdom
             of
          
           England
           
             was
             once
             a
             rich
             and
             glorious
             Kingdom
             ,
             but
             now
             a
             very
             small
             share
             of
             it
             was
             left
             to
             his
             Government
             .
          
           And
           then
           gives
           a
           sad
           account
           of
           the
           strange
           degeneracy
           both
           of
           the
           Monks
           and
           
             Clergy
             ;
             and
             what
          
           ,
           saith
           he
           ,
           
             in
             the
             day
             of
             judgement
             shall
             we
             say
             to
             these
             things
             ?
             Besides
             ,
             Those
             of
          
           Rome
           
             see
             our
             Weakness
             and
             domineer
             over
             us
             ,
             they
             sell
             their
             Letters
             to
             us
             ,
             they
             do
             not
             seek
             justice
             but
             contentions
             ,
             they
             multiply
             appeals
             ,
             and
             draw
             suits
             to
          
           Rome
           ,
           
             and
             when
             they
             look
             only
             after
             Money
             ,
             they
             confound
             Truth
             and
             overthrow
             peace
             .
             What
             shall
             we
             say
             to
             these
             things
             ?
             how
             shall
             we
             answer
             them
             at
             Gods
             dreadful
             Iudgement
             ?
             Go
             and
             advise
             together
             about
             some
             effectual
             course
             to
             prevent
             these
             enormities
             .
          
           Was
           this
           spoken
           like
           a
           Feudatary
           of
           the
           Popes
           ?
           and
           not
           rather
           like
           a
           wi●e
           and
           pious
           Prince
           ,
           who
           not
           only
           saw
           the
           miseries
           that
           came
           upon
           the
           Kingdom
           and
           Church
           by
           these
           encroachments
           of
           
             Ecclesiastical
             Power
          
           ,
           but
           was
           yet
           willing
           to
           do
           his
           best
           to
           redress
           them
           ,
           if
           the
           great
           Clergy
           would
           have
           concurred
           with
           him
           in
           it
           :
           who
           were
           a
           little
           moved
           for
           the
           present
           with
           the
           Kings
           Tears
           and
           pathetical
           speech
           ,
           but
           the
           impression
           did
           
           soon
           wear
           off
           from
           their
           minds
           ;
           and
           things
           grew
           worse
           and
           worse
           ,
           by
           the
           daily
           increase
           of
           the
           Papal
           Tyranny
           .
           And
           when
           this
           great
           Prince
           was
           very
           near
           his
           end
           ,
           some
           of
           the
           Monks
           of
           Canterbury
           were
           sent
           over
           to
           him
           ,
           who
           had
           been
           extreamly
           ●roublesome
           to
           himself
           and
           the
           Kingdom
           ,
           as
           well
           as
           to
           the
           Archbishop
           by
           their
           continual
           Appeals
           to
           the
           Court
           of
           Rome
           ;
           and
           they
           told
           the
           King
           ,
           
             the
             Convent
             of
          
           Canterbury
           
             saluted
             him
             as
             their
             Lord
             ;
             I
             have
             been
             ,
          
           said
           the
           King
           ,
           
           
             and
             am
             and
             will
             be
             Your
             Lord
             ,
             Ye
             wicked
             Traytors
          
           ;
           Upon
           which
           one
           of
           the
           Monks
           very
           loyally
           cursed
           him
           ,
           and
           he
           dyed
           ,
           saith
           Gervase
           ,
           within
           seven
           dayes
           .
        
         
           §
           .
           17.
           
           Having
           thus
           far
           shewed
           that
           the
           Controversie
           between
           the
           Ecclesiastical
           and
           
             Civil
             Power
          
           ,
           was
           accounted
           a
           Cause
           of
           Religion
           by
           the
           managers
           of
           the
           
             Ecclesiastical
             Power
          
           ,
           and
           that
           so
           far
           ,
           that
           the
           great
           Defender
           of
           it
           is
           to
           this
           day
           accounted
           a
           Saint
           and
           a
           Martyr
           ,
           for
           suffering
           in
           it
           ,
           I
           now
           come
           to
           shew
           that
           the
           ancient
           
             panal
             Laws
          
           were
           made
           against
           that
           very
           Cause
           which
           Becket
           suffered
           for
           .
           After
           the
           death
           of
           Henry
           the
           second
           ,
           Beckets
           Cause
           triumphed
           much
           more
           than
           it
           had
           done
           before
           ;
           for
           in
           the
           time
           of
           Richard
           the
           first
           ,
           the
           great
           
           affairs
           of
           the
           Nation
           were
           managed
           by
           the
           
             Popes
             Legats
          
           during
           the
           Kings
           absence
           ,
           and
           after
           his
           return
           scarce
           any
           opposition
           was
           made
           to
           the
           
             Popes
             Bulls
          
           ,
           which
           came
           over
           very
           frequently
           ;
           (
           unless
           it
           were
           against
           one
           about
           the
           Canons
           of
           Lambeth
           ,
           wherein
           the
           King
           and
           Archbishop
           were
           forced
           to
           submit
           )
           no
           hindrance
           made
           to
           Appeals
           ;
           and
           even
           in
           Normandy
           the
           
             Ecclesiastical
             Power
          
           got
           the
           better
           after
           long
           contests
           ,
           
           In
           the
           latter
           end
           of
           Richard
           the
           first
           the
           Pope
           began
           to
           take
           upon
           him
           the
           disposal
           of
           the
           best
           Ecclesiastical
           preferments
           in
           England
           ,
           either
           by
           translation
           ,
           or
           Provision
           ,
           or
           Collation
           ;
           which
           ,
           
           
             Fitz
             Stephen
          
           saith
           that
           Henry
           2.
           
             told
             those
             about
             him
             ,
             (
             after
             the
             four
             Courti●rs
             were
             gone
             for
          
           England
           
             to
             murder
          
           Becket
           )
           
             was
             the
             design
          
           Becket
           
             intended
             to
             carry
             on
          
           ,
           viz.
           
             to
             take
             away
             all
             Right
             of
             Patronage
             from
             the
             King
             and
             all
             Lay-Persons
             ,
             and
             so
             bring
             the
             gift
             of
             all
             Church-preferments
             to
             the
             Pope
             ,
             or
             others
             under
             him
             .
          
           Upon
           the
           agreement
           of
           
             King
             Iohn
          
           with
           the
           Popes
           Legat
           he
           renounced
           all
           right
           of
           Patronage
           ,
           and
           gave
           it
           to
           the
           Pope
           ;
           but
           it
           is
           no
           wonder
           in
           him
           ,
           who
           so
           meekly
           resigned
           his
           Crown
           to
           the
           
             Popes
             Legat
          
           ,
           and
           did
           swear
           homage
           to
           the
           Pope
           ,
           declaring
           
             that
             he
             held
             the
             Kingdom
             in
             Fee
          
           from
           him
           upon
           the
           annual
           payment
           of
           a
           thousand
           Marks
           .
           And
           I
           desire
           it
           may
           be
           
           observed
           that
           the
           Oath
           of
           Fealty
           extant
           in
           
             Matthew
             Paris
          
           .
           
           and
           the
           Records
           of
           the
           Tower
           ,
           and
           the
           
             Vatican
             Register
          
           ,
           which
           
             King
             Iohn
          
           made
           to
           the
           Pope
           ,
           
           hath
           no
           other
           expressions
           in
           it
           ,
           than
           are
           contained
           in
           the
           Oath
           which
           all
           the
           Popish
           Bishops
           now
           take
           at
           their
           consecration
           ,
           
           only
           with
           the
           variation
           of
           necessary
           circumstances
           .
           And
           although
           Sr.
           
             Tho.
             Moor
          
           once
           denyed
           any
           such
           thing
           as
           
             King
             Iohns
             Resignation
          
           of
           his
           Crown
           ,
           yet
           the
           matter
           is
           now
           past
           all
           dispute
           by
           the
           concurrence
           of
           the
           Records
           of
           the
           Tower
           ,
           and
           the
           
             Vatican
             Register
          
           ,
           and
           the
           
             Authentick
             Bull
          
           of
           the
           Pope
           ,
           
           and
           the
           Epistles
           of
           Innocent
           the
           third
           ,
           published
           out
           of
           MS.
           by
           Bosquet
           now
           a
           Bishop
           in
           France
           ;
           wherein
           ,
           the
           devout
           
             Pope
             attributes
             thus
             resignation
             of
             his
             Crown
             to
             no
             less
             than
             the
             inspiration
             of
             the
             Holy
             Ghost
             :
          
           and
           saith
           ,
           
             the
             Kingdom
             of
          
           England
           
             was
             then
             become
             a
             Royal
             Priesthood
             :
          
           and
           in
           another
           Bull
           he
           accepts
           of
           the
           Resignation
           ,
           
           and
           declares
           
             that
             whereas
             before
             these
             Provinces
             were
             subject
             to
             the
             Roman
             Church
             in
             Spirituals
             ,
             they
             were
             now
             become
             subject
             in
             Temporals
             too
             :
             and
             from
             hence
             he
             requires
             an
             Oath
             of
             Fealty
             from
             himself
             ,
             and
             all
             his
             Successors
             ,
             and
             charges
             all
             persons
             under
             severe
             penalties
             not
             to
             dare
             to
             infringe
             this
             Charter
             .
          
           
           And
           although
           the
           
             Parliament
             ,
             
             40
             Edw.
          
           3.
           did
           deny
           
             the
             payment
             of
             the
             Popes
             Tribute
             upon
             the
             invalidity
             of
             King
          
           John
           '
           
             s
             Charter
             ,
             not
             being
             done
             by
             the
             consent
             of
             the
             Barons
          
           (
           as
           the
           Pope
           said
           
             it
             was
          
           )
           yet
           we
           are
           to
           consider
           what
           Gregory
           the
           seventh
           said
           to
           the
           Princes
           of
           
             Spain
             ,
             that
             a
             Kingdom
             once
             belonging
             to
             the
             See
             of
          
           Rome
           
             can
             never
             be
             alienated
             from
             it
             ,
          
           
           
             but
             although
             the
             Use
             be
             discontinued
             ,
             yet
             the
             Right
             still
             continues
             :
          
           so
           that
           although
           the
           thing
           be
           never
           so
           much
           null
           and
           vain
           in
           it self
           ,
           yet
           it
           still
           serves
           for
           pretence
           to
           usurp
           the
           same
           temporal
           Power
           over
           our
           Princes
           ,
           when
           opportunity
           serves
           them
           .
           
           And
           it
           is
           certain
           that
           Henry
           the
           third
           did
           swear
           homage
           and
           Fealty
           to
           the
           Pope
           at
           his
           Coronation
           ,
           and
           promised
           to
           pay
           the
           tribute
           ;
           which
           was
           performed
           several
           times
           in
           his
           Reign
           ,
           till
           the
           King
           and
           People
           protested
           against
           it
           in
           the
           Council
           of
           Lyons
           ,
           
           
             as
             a
             grievance
             of
             the
             Kingdom
             ,
             which
             was
             extorted
             by
             the
             Roman
             Court
             unjustly
             in
             a
             time
             of
             War
             ,
             and
             to
             which
             the
             Nobles
             had
             never
             consented
             ,
             and
             never
             would
             .
          
           
           But
           whatever
           opinion
           the
           Nobles
           were
           of
           ,
           the
           Pope
           had
           the
           Bishops
           sure
           to
           him
           ,
           for
           upon
           his
           Message
           to
           them
           
             they
             all
             set
             their
             hands
             to
             King
          
           John
           '
           
             s
             Charter
             of
             Resignation
          
           ;
           which
           highly
           provoked
           the
           King
           ,
           and
           made
           him
           swear
           
             that
             he
             would
             stand
             for
             the
             Liberty
             
             of
             the
             Kingdom
             ,
             and
             never
             pay
             the
             Tribute
             more
             while
             he
             breathed
             .
          
           In
           the
           same
           Council
           the
           English
           complained
           ,
           
             that
             infinite
             numbers
             of
             Italians
             were
             beneficed
             among
             them
             ,
             that
             more
             money
             went
             out
             of
          
           England
           
             every
             year
             into
          
           Italy
           
             than
             the
             Kings
             Revenues
             came
             to
             ,
             that
             the
             Popes
             Legats
             grew
             more
             intolerable
             ,
             and
             by
             reservations
             ,
             and
             Provisions
             ,
             and
             one
             trick
             or
             other
             ,
             the
             Patrons
             were
             defrauded
             of
             their
             Right
             ,
             and
             the
             Clergy
             impoverished
             by
             unreasonable
             pensions
             ;
             and
             whoever
             would
             not
             presently
             submit
             ,
             his
             Soul
             was
             immediately
             put
             into
             the
             Devils
             Custody
             by
             Excommunication
             .
          
           Notwithstanding
           all
           these
           complaints
           ,
           the
           Pope
           goes
           on
           in
           the
           same
           way
           with
           them
           ,
           and
           resolved
           to
           try
           how
           much
           the
           Asses
           back
           would
           bear
           without
           kicking
           :
           the
           
             English
             Ambassadours
          
           go
           away
           highly
           incensed
           from
           the
           Council
           ,
           and
           resolved
           to
           defend
           their
           own
           rights
           :
           but
           they
           yet
           wanted
           a
           Prince
           of
           Spirit
           enough
           to
           head
           them
           .
           
           Before
           this
           time
           the
           insolence
           of
           the
           Roman
           Clergy
           was
           grown
           so
           intolerable
           to
           the
           Nation
           ,
           that
           the
           Nobility
           and
           Commonalty
           joyned
           together
           in
           a
           resolution
           to
           free
           themselves
           from
           this
           Yoke
           ,
           and
           threated
           the
           Bishops
           to
           burn
           their
           goods
           if
           they
           went
           about
           to
           defend
           them
           ;
           they
           sent
           abroad
           their
           Letters
           to
           several
           places
           ,
           
           with
           a
           Seal
           with
           
             two
             swords
          
           ,
           between
           which
           were
           written
           
             Ecce
             duo
             gladii
             hic
          
           ,
           in
           abuse
           of
           the
           
             Roman
             Court
          
           ;
           and
           it
           seems
           they
           destroyed
           the
           goods
           of
           several
           Roman
           Clergy-men
           ;
           but
           
             Matt.
             Paris
          
           saith
           ,
           
             they
             were
             all
             excommunicated
             by
             the
             Bishop
             of
          
           London
           
             and
             ten
             Bishops
             more
          
           :
           although
           
             Matt.
             Mestminster
          
           saith
           ,
           
           
             the
             Bishop
             of
          
           London
           
             was
             cited
             to
          
           Rome
           ,
           
             for
             favouring
             them
             ,
             and
             having
             his
             Purse
             well
             emptied
             was
             sent
             home
             again
             .
          
           It
           seems
           the
           Pope
           was
           so
           nettled
           at
           the
           Remonstrance
           of
           the
           
             English
             Nobility
          
           at
           the
           Council
           of
           Lyons
           ,
           that
           he
           entred
           into
           a
           secret
           consultation
           with
           the
           King
           of
           France
           either
           to
           depose
           the
           King
           of
           England
           ,
           
           or
           to
           bring
           him
           wholly
           to
           his
           will
           ,
           so
           that
           neither
           he
           nor
           his
           people
           should
           so
           much
           as
           dare
           to
           mutter
           against
           the
           oppressions
           of
           the
           
             Roman
             Court
          
           :
           and
           the
           Pope
           offered
           the
           utmost
           assistance
           of
           his
           Power
           for
           it
           ,
           but
           the
           King
           of
           France
           declined
           the
           employment
           .
           However
           the
           Pope
           goes
           on
           with
           his
           work
           and
           grants
           a
           Bull
           for
           raising
           ten
           thousand
           Marks
           out
           of
           
             vacant
             Benefices
          
           in
           the
           Province
           of
           Canterbury
           ,
           which
           so
           incensed
           the
           King
           ,
           
           that
           he
           made
           at
           Proclamation
           ,
           
             that
             whosoever
             brought
             Bulls
             of
             Provision
             from
          
           Rome
           
             should
             be
             taken
             and
             imprisoned
          
           ;
           but
           this
           did
           little
           good
           ▪
           saith
           
             Matth.
             Paris
          
           ,
           because
           
           of
           the
           uncertain
           humour
           of
           the
           King.
           The
           same
           year
           a
           Parliament
           was
           called
           about
           the
           
             intolerable
             grievances
          
           of
           the
           
             Roman
             Court
          
           ,
           
           in
           which
           many
           of
           the
           Bishops
           favoured
           the
           Popes
           party
           :
           but
           at
           the
           Parliaments
           meeting
           at
           Winchester
           ,
           the
           Ambassadors
           were
           returned
           from
           the
           Pope
           ,
           who
           gave
           a
           lamentable
           account
           of
           their
           Ambassy
           ,
           viz.
           
             that
             instead
             of
             any
             redress
             ,
             the
             Pope
             told
             them
             the
             King
             of
          
           England
           
             kicks
             and
             playes
             the
          
           Frederick
           (
           whom
           he
           had
           deposed
           from
           the
           Empire
           in
           the
           Council
           ,
           of
           
             Lyons
             )
             he
             hath
             his
             Council
             ,
             and
             I
             have
             mine
             ,
             which
             I
             will
             follow
          
           ;
           and
           withal
           they
           say
           ,
           
           
             they
             were
             scorned
             and
             despised
             as
             a
             company
             of
             Schismaticks
             for
             daring
             to
             complain
             .
          
           Upon
           this
           the
           King
           issues
           out
           another
           
             Proclamation
             ,
             that
             no
             money
             should
             be
             sent
             out
             of
          
           England
           
             to
             the
             Pope
          
           .
           At
           which
           the
           Pope
           was
           so
           enraged
           ,
           that
           he
           sent
           a
           severe
           Message
           to
           the
           Bishops
           of
           England
           under
           pain
           of
           excommunication
           and
           suspension
           ,
           to
           see
           his
           Money
           punctually
           paid
           to
           his
           Nuntio
           by
           such
           a
           day
           in
           London
           ;
           and
           the
           King
           by
           the
           perswasion
           of
           the
           Bishop
           of
           Worcester
           and
           some
           others
           ,
           fairly
           yields
           ,
           and
           gives
           up
           the
           Cause
           to
           the
           Pope
           .
           After
           this
           the
           Pope
           sends
           for
           a
           
             third
             part
          
           of
           the
           profits
           of
           all
           Benefices
           from
           Residents
           ,
           
           and
           half
           from
           Non-residents
           ,
           with
           an
           
             Italian
             Gentleman
          
           
           called
           
             Non
             obstante
          
           ,
           that
           had
           almost
           undone
           the
           Nation
           :
           the
           Clergie
           meet
           at
           London
           about
           it
           ,
           and
           make
           a
           grievous
           Remonstrance
           of
           their
           sad
           condition
           ;
           declaring
           ,
           
             that
             the
             whole
             Kingdom
             could
             not
             satisfie
             the
             Popes
             demands
          
           ;
           
           but
           it
           seems
           ,
           the
           Bishops
           brought
           the
           inferiour
           Clergie
           to
           it
           against
           the
           consent
           of
           the
           
             King
             and
             Parliament
          
           .
           The
           next
           year
           the
           Parliament
           made
           another
           Remonstrance
           of
           the
           grievances
           of
           the
           Clergie
           and
           People
           of
           England
           ,
           which
           they
           sent
           to
           the
           Pope
           and
           Cardinals
           ;
           
           wherein
           they
           declare
           ,
           
             that
             it
             was
             impossible
             for
             them
             to
             bear
             the
             burdens
             laid
             upon
             them
             ;
             that
             the
             Kings
             necessities
             could
             not
             be
             supplyed
             ,
             nor
             the
             Kingdom
             preserved
             if
             such
             payments
             were
             made
             ;
             that
             the
             goods
             of
             all
             the
             Clergie
             of
          
           England
           
             would
             not
             make
             up
             the
             summ
             demanded
             :
          
           but
           all
           the
           effect
           of
           this
           was
           only
           a
           promise
           ,
           
             that
             for
             the
             future
             the
             Kings
             leave
             should
             be
             desired
          
           ;
           which
           ,
           saith
           
             Matthew
             Paris
             ,
             came
             to
             as
             much
             as
             nothing
             .
          
           By
           which
           we
           may
           judge
           of
           the
           miserable
           condition
           of
           this
           Nation
           under
           the
           
             intolerable
             Usurpations
          
           of
           the
           Court
           of
           Rome
           .
        
         
           §
           .
           18.
           
           After
           so
           long
           tryal
           of
           the
           Court
           of
           Rome
           ,
           by
           
             Embassies
             ,
             Remonstrances
          
           ,
           and
           all
           fair
           wayes
           ,
           and
           no
           success
           at
           all
           by
           them
           ,
           
           at
           last
           they
           resolved
           upon
           making
           
             severe
             Laws
          
           (
           the
           
             last
             Reason
          
           of
           Parliaments
           )
           and
           to
           see
           what
           effect
           this
           would
           have
           upon
           the
           Clergie
           for
           the
           recovering
           the
           antient
           Rights
           of
           the
           Crown
           .
           For
           ,
           we
           are
           to
           consider
           ,
           that
           the
           Controversie
           still
           was
           carryed
           on
           under
           the
           same
           pretence
           of
           the
           Ecclesiastical
           and
           
             Civil
             Power
          
           ;
           and
           it
           is
           a
           foo●ish
           thing
           to
           judge
           of
           the
           sense
           of
           the
           
             Ruling
             Clergie
          
           at
           that
           time
           by
           the
           Acts
           of
           Parliament
           and
           Statutes
           of
           Provisors
           and
           Praemunire
           .
           For
           by
           this
           time
           ,
           the
           Pope
           had
           them
           in
           such
           firm
           dependence
           upon
           him
           ,
           and
           they
           were
           fed
           by
           such
           continual
           hopes
           from
           the
           Court
           of
           Rome
           ,
           that
           they
           were
           very
           hardly
           brought
           to
           consent
           to
           any
           restraints
           of
           the
           Papal
           Power
           ;
           and
           in
           the
           Parliament
           13
           Rich.
           2.
           
           
             The
             Archbishops
             of
          
           Canterbury
           and
           York
           
             for
             them
             and
             the
             whole
             Clergie
             of
             their
             Provinces
             made
             their
             solemn
             Protestation
             in
             open
             Parliament
             that
             they
             in
             no
             wise
             meant
             ,
             or
             would
             assent
             to
             any
             Statute
             or
             Law
             made
             in
             restraint
             of
             the
             Popes
             Authority
             ,
             but
             utterly
             withstood
             the
             same
             ;
             the
             which
             their
             Protestations
             at
             their
             requests
             were
             enrolled
          
           ;
           as
           that
           Learned
           Antiquary
           Sr.
           
             Robert
             Cotton
          
           hath
           shewed
           out
           of
           the
           Records
           of
           the
           Tower.
           
           By
           which
           we
           see
           the
           whole
           Body
           of
           the
           Clergie
           ,
           were
           for
           the
           most
           
             exorbitant
             Power
          
           of
           the
           Pope
           ,
           and
           would
           not
           consent
           to
           
           any
           Statutes
           made
           against
           it
           :
           So
           that
           what
           Reformation
           was
           made
           in
           these
           matters
           was
           Parliamentary
           even
           in
           that
           time
           ,
           and
           I
           do
           not
           question
           ,
           but
           the
           Friends
           to
           the
           Papal
           interest
           made
           the
           very
           same
           objections
           then
           against
           those
           
             Poenal
             Statutes
          
           of
           Provisors
           and
           Praemunire
           ,
           that
           others
           since
           have
           done
           against
           the
           Laws
           made
           since
           the
           Reformation
           .
           And
           all
           that
           were
           sincere
           for
           the
           Court
           of
           Rome
           did
           as
           much
           believe
           it
           to
           be
           meer
           Usurpation
           in
           the
           Parliament
           ,
           to
           make
           any
           Laws
           in
           these
           matters
           ;
           
             For
             was
             the
             
               King
               Head
            
             of
             the
             Church
             ?
             might
             he
             not
             as
             well
             administer
             Sa●raments
             ,
             as
             make
             Laws
             in
             deregation
             of
             the
             
               Popes
               Authority
            
             and
             Iurisdiction
             ?
             What
             was
             this
             ,
             but
             to
             make
             a
             
               Parliamentary
               Religion
            
             ,
             to
             own
             the
             Popes
             Sovereign
             Power
             no
             farther
             than
             they
             thought
             fit
             ?
             If
             any
             thing
             were
             amiss
             ,
             they
             ought
             humbly
             to
             represent
             it
             to
             his
             Holiness
             ,
             and
             to
             wait
             his
             time
             for
             the
             Reforming
             abuses
             ;
             and
             not
             upon
             their
             own
             Heads
             ,
             and
             without
             so
             much
             as
             the
             consent
             of
             their
             Clergie
             to
             make
             Laws
             about
             the
             restraint
             of
             that
             Power
             which
             Christ
             hath
             set
             up
             in
             his
             Church
             .
             How
             can
             this
             be
             done
             without
             judging
             what
             the
             Pope
             hath
             done
             to
             be
             amiss
             ?
             and
             who
             dares
             say
             ,
             that
             his
             Holiness
             can
             so
             much
             err
             ,
             
               as
               to
               aim
               at
               nothing
               
               but
               his
               own
               profits
               ,
               without
               any
               regard
               to
               the
               good
               of
               the
               Church
               ?
            
             What!
             are
             they
             not
             all
             members
             ,
             and
             will
             they
             dare
             take
             upon
             them
             to
             judge
             their
             Head
             ?
             What!
             Sons
             rise
             up
             against
             their
             Father
             ,
             and
             Secular
             men
             take
             upon
             them
             to
             condemn
             the
             things
             which
             
               Christs
               Vicar
            
             upon
             earth
             allows
             ?
             What!
             and
             after
             all
             the
             Sufferings
             and
             Martyrdom
             of
             S.
             Thomas
             of
             Canterbury
             ,
             that
             ever
             we
             should
             live
             to
             see
             a
             Parliament
             of
             England
             make
             Laws
             against
             that
             
               good
               Old
               Cause
            
             ,
             for
             which
             he
             dyed
             ?
             This
             is
             but
             to
             increase
             the
             number
             of
             Confessors
             and
             Martyrs
             ,
             as
             all
             those
             will
             be
             ,
             who
             suffer
             by
             these
             Laws
             .
             For
             do
             they
             not
             plainly
             suffer
             for
             Conscience
             and
             Religion
             ,
             although
             the
             Parliament
             may
             call
             it
             Treason
             ?
             What
             an
             honour
             it
             is
             rather
             to
             suffer
             than
             to
             betray
             the
             
               Churches
               Liberty
               for
               which
               Christ
               dyed
               ?
            
             or
             to
             disobey
             the
             Head
             of
             the
             Church
             who
             commands
             those
             things
             which
             the
             Parliament
             forbids
             ?
             
               And
               must
               we
               not
               obey
               God
               rather
               than
               men
               ?
            
          
        
         
           After
           this
           manner
           we
           may
           reasonably
           suppose
           the
           
             Roman
             Clergie
          
           and
           their
           adherents
           at
           that
           time
           to
           have
           argued
           :
           but
           it
           is
           well
           Mr.
           Cressy
           at
           least
           allows
           these
           Stasutes
           of
           Provisors
           and
           Praemunire
           ,
           and
           boasts
           of
           the
           Loyalty
           of
           those
           Ancestors
           
           that
           made
           them
           :
           but
           I
           fear
           he
           hath
           not
           well
           considered
           the
           occasions
           and
           circumstances
           of
           them
           ,
           and
           what
           opposition
           the
           
             Papal
             Clergie
          
           made
           against
           them
           ,
           or
           else
           I
           should
           think
           he
           could
           not
           afterwards
           have
           declaimed
           so
           much
           against
           the
           injustice
           and
           cruelty
           of
           our
           
             Poenal
             Laws
          
           .
           But
           even
           those
           antient
           Statutes
           were
           passed
           with
           so
           much
           difficulty
           ,
           and
           executed
           with
           so
           little
           care
           ,
           that
           they
           by
           no
           means
           proved
           a
           sufficient
           salve
           for
           the
           sore
           they
           were
           intended
           for
           ,
           as
           will
           appear
           by
           this
           true
           account
           of
           them
           .
        
         
           §
           .
           19.
           
           In
           the
           time
           of
           Edward
           the
           first
           ,
           who
           was
           a
           Prince
           both
           wise
           and
           resolute
           ;
           the
           grievances
           of
           the
           Kingdom
           ,
           (
           by
           his
           connivance
           at
           the
           Papal
           encroachments
           for
           a
           long
           time
           ,
           )
           grew
           to
           that
           height
           ,
           that
           some
           effectual
           course
           was
           necessary
           to
           recover
           the
           antient
           Rights
           of
           the
           Crown
           ,
           which
           had
           now
           been
           so
           long
           buried
           ,
           that
           they
           were
           almost
           forgotten
           ;
           but
           an
           occasion
           happened
           which
           for
           the
           time
           throughly
           awaked
           him
           to
           a
           consideration
           of
           them
           .
           Bonif.
           8.
           out
           of
           a
           desire
           still
           to
           advance
           
             Ecclesiastical
             Liberty
          
           ,
           had
           made
           a
           Constitution
           ,
           strictly
           forbidding
           
             any
             Clergie-man
             paying
             any
             Taxes
             whatsoever
             to
             Princes
             ,
             without
             the
             Popes
             consent
             ;
             and
             both
             the
             payers
             and
             receivers
             
             were
             to
             fall
             under
             excommunication
          
           ipso
           facto
           
             not
             to
             be
             taken
             off
             without
             immediate
             Authority
             from
             the
             Court
             of
          
           Rome
           ,
           
             unless
             it
             were
             at
             the
             point
             of
             death
             .
          
           Not
           long
           after
           this
           ,
           the
           King
           demands
           a
           supply
           in
           Parliament
           ,
           the
           Clergie
           unanimously
           refuse
           on
           account
           of
           the
           
             Popes
             Bull
          
           ,
           the
           King
           bids
           them
           advise
           better
           ,
           and
           return
           a
           satisfactory
           Answer
           ;
           at
           the
           time
           appointed
           Winchelsea
           then
           
             Archbishop
             of
             Canterbury
          
           ,
           in
           the
           name
           of
           the
           whole
           Clergie
           declares
           ,
           
             That
             they
             owed
             more
             obedience
             to
             the
             Pope
             than
             to
             the
             King
             ,
          
           
           
             he
             being
             their
             Spiritual
             ,
             and
             the
             King
             only
             a
             Temporal
             Soveraign
             ;
             but
             to
             give
             satisfaction
             to
             both
             ,
             they
             desire
             leave
             to
             send
             to
             the
             Pope
             .
          
           At
           which
           saucy
           answer
           the
           King
           was
           so
           much
           provoked
           ,
           that
           he
           put
           the
           whole
           Clergie
           out
           of
           his
           Protection
           ,
           and
           seized
           upon
           their
           Lands
           ;
           for
           which
           an
           Act
           of
           Parliament
           was
           made
           to
           that
           purpose
           saith
           Thorn.
           
           And
           although
           many
           of
           the
           Clergie
           submitted
           and
           bought
           their
           peace
           at
           dear
           rates
           ,
           yet
           Winchelsea
           stood
           it
           out
           ,
           ready
           ,
           saith
           
             Knighton
             ,
             to
             dye
             for
             the
             Church
             of
             Christ
             :
          
           which
           if
           he
           had
           done
           ,
           there
           might
           have
           been
           a
           S.
           Robert
           as
           good
           a
           Martyr
           ,
           as
           S.
           Thomas
           of
           Canterbury
           :
           For
           our
           Historians
           say
           ,
           this
           Constitution
           of
           the
           Pope
           was
           procured
           by
           
           Winchelsea's
           means
           ;
           
           and
           he
           caused
           it
           to
           be
           pulished
           
           in
           all
           
             Cathedral
             Churches
          
           .
           After
           this
           ,
           the
           King
           sends
           a
           prohibition
           to
           the
           
             Bishops
             ,
             against
             doing
             any
             thing
             to
             the
             prejudice
             of
             himself
             or
             his
             Ministers
             :
          
           
           and
           another
           ,
           
             against
             all
             excommunications
             of
             those
             who
             should
             execute
             this
             Law
          
           ;
           and
           herein
           he
           declares
           ,
           
           
             that
             the
             doing
             such
             a
             thing
             would
             be
             a
             notorious
             injury
             ,
             to
             his
             Crown
             and
             Dignity
             a
             great
             scandal
             to
             the
             people
             ,
             the
             destruction
             of
             the
             Church
             ,
             and
             it
             may
             be
             the
             subversion
             of
             the
             whole
             Kingdom
          
           ;
           
           and
           therefore
           he
           charges
           them
           by
           vertue
           of
           their
           
             Allegiance
             ,
             that
             they
             should
             forbear
             doing
             it
             .
          
           At
           the
           same
           time
           he
           issued
           out
           Writs
           for
           apprehending
           and
           imprisoning
           all
           such
           persons
           as
           should
           presume
           to
           excommunicate
           any
           of
           his
           Subjects
           on
           the
           accont
           of
           this
           Bull
           of
           
             Pope
             Boniface
          
           :
           
           and
           our
           
             Learned
             Lawyers
          
           mention
           out
           of
           their
           Books
           ,
           
           a
           
             Person
             condemned
             for
             Treason
             in
             this
             Kings
             time
             for
             bringing
             a
             Bull
             of
             excommunication
             against
             one
             of
             the
             Kings
             subjects
          
           ;
           but
           although
           they
           do
           not
           mention
           the
           time
           ,
           it
           seems
           most
           probable
           to
           have
           been
           upon
           this
           occasion
           .
           
           Parsons
           laughs
           at
           Sr.
           
             Edw.
             Cook
          
           for
           saying
           ,
           
             this
             was
             Treason
             by
             the
             antient
             Comm●n
             Law
             ,
             before
             any
             Statutes
             were
             made
          
           ;
           but
           it
           doth
           sufficiently
           appear
           by
           the
           foregoing
           Discourse
           ,
           that
           this
           was
           looked
           on
           as
           one
           of
           the
           
             antient
             Rights
             of
             the
             
             Crown
             ,
             that
             no
             forreign
             Authority
             should
             exercise
             any
             jurisdiction
             here
             without
             the
             Kings
             consent
             .
          
           Besides
           ,
           this
           King
           revived
           another
           of
           the
           antient
           Customs
           ,
           forbidding
           all
           
             Persons
             of
             the
             Clergie
             or
             La●ty
             to
             go
             out
             of
             the
             Kingdom
             without
             his
             leave
             ,
          
           
           and
           so
           stopt
           the
           freedom
           of
           Appeals
           to
           the
           Pope
           ;
           and
           by
           the
           Statute
           of
           Carlisle
           ,
           35
           Edw.
           ●
           .
           
             All
             Religious
             Houses
             were
             forbidden
             sending
             any
             Moneyes
             over
             to
             those
             of
             their
             Order
             beyond
             Sea
             ,
          
           although
           required
           to
           do
           it
           by
           those
           Superiours
           whom
           they
           thought
           themselves
           bound
           in
           conscience
           to
           obey
           :
           And
           it
           appears
           by
           the
           Statute
           of
           
             Provisors
             25
             Edw.
          
           3.
           that
           the
           first
           Statute
           of
           this
           kind
           was
           made
           in
           this
           Kings
           time
           ,
           at
           the
           Parliament
           at
           Carlisle
           ;
           notwithstanding
           that
           the
           Pope
           challenged
           the
           liberty
           of
           Provisions
           as
           a
           part
           of
           the
           
             plenitude
             of
             his
             Power
          
           .
           
           But
           although
           this
           Statute
           were
           then
           made
           ,
           yet
           it
           had
           the
           fortune
           of
           many
           good
           Laws
           ,
           not
           to
           be
           executed
           :
           and
           therefore
           in
           Edward
           the
           thirds
           time
           the
           Commons
           earnestly
           pressed
           for
           the
           revival
           of
           it
           17
           Edw.
           3.
           
           upon
           which
           they
           sent
           for
           the
           Statute
           of
           Carlisle
           ;
           and
           then
           ,
           sayes
           the
           
             Record
             ,
             the
             Act
             of
             Provision
             was
             made
             by
             the
             common
             consent
             ,
             forbidding
             the
             bringing
             of
             Bulls
             or
             such
             trinkets
             from
             the
             Court
             of
          
           Rome
           ;
           and
           in
           the
           next
           Parliament
           it
           was
           
           enacted
           ,
           
           
             that
             whosoever
             should
             by
             process
             in
             the
             Court
             of
          
           Rome
           
             seek
             to
             reverse
             judgement
             given
             in
             the
             Kings
             Courts
             ,
             that
             he
             should
             be
             taken
             and
             brought
             to
             answer
             ,
             and
             upon
             conviction
             to
             be
             banished
             the
             Realm
             ,
             or
             be
             under
             perpetual
             imprisonment
             ,
             or
             if
             not
             found
             ,
             to
             be
             out-lawed
             .
          
           But
           notwithstanding
           these
           Laws
           ,
           the
           Commons
           21
           Edw.
           3.
           complain
           still
           ,
           
             that
             Provisions
             went
             on
             in
             despight
             of
             the
             King
             :
          
           
           
             and
             judgements
             were
             reversed
             by
             Process
             in
             the
             Court
             of
          
           Rome
           ;
           
             and
             therefore
             they
             pray
             that
             judgement
             may
             be
             executed
             upon
             delinquents
             ;
             and
             this
             matter
             brought
             into
             a
             perpetual
             Statute
             ,
             as
             had
             been
             often
             desired
             :
          
           the
           King
           grants
           their
           desire
           ,
           and
           the
           Commons
           bring
           in
           a
           Bill
           to
           that
           purpose
           ,
           extant
           in
           the
           Records
           :
           but
           the
           Statute
           of
           Provisors
           did
           not
           pass
           till
           25
           Edw.
           3.
           which
           is
           the
           
             common
             Statute
          
           in
           the
           printed
           Books
           :
           yet
           soon
           after
           ,
           we
           find
           that
           the
           Commons
           pray
           for
           the
           execution
           of
           it
           ;
           and
           the
           Kings
           answer
           was
           ,
           
             that
             he
             would
             have
             it
             new
             read
             and
             amended
             :
          
           
           then
           27
           Edw.
           3.
           passed
           that
           other
           Statute
           of
           Praemunire
           ,
           against
           
             Appeals
             in
             Civil
             Causes
             to
             the
             Court
             of
             Rome
          
           ;
           which
           we
           have
           seen
           Becket
           made
           a
           considerable
           part
           of
           the
           
             Churches
             Liberty
             which
             Christ
             had
             purchased
             ,
          
           and
           practised
           it
           himself
           at
           Northampton
           ,
           appealing
           from
           
           King
           and
           
             his
             Parliament
          
           to
           the
           Pope
           in
           a
           meer
           
             Civil
             Cause
          
           of
           Accompts
           between
           the
           King
           and
           him
           .
           Yet
           after
           all
           these
           Statutes
           38
           Edw.
           3.
           a
           Re-enforcement
           of
           them
           was
           thought
           necessary
           in
           another
           Statute
           made
           that
           year
           against
           Citations
           to
           Rome
           ,
           
           and
           Provisions
           ;
           wherein
           are
           
             grievous
             complaints
             ,
             that
             the
             good
             antient
             Laws
             were
             still
             impeached
             ,
             blemished
             and
             confounded
             ,
             the
             Crown
             of
             our
             Lord
             the
             King
             abated
             ,
             and
             his
             person
             very
             hardly
             and
             falsly
             defamed
             ,
             the
             treasure
             and
             riches
             of
             the
             Kingdom
             carryed
             away
             ,
             the
             inhabitants
             and
             subjects
             of
             the
             Realm
             impoverished
             and
             troubled
             ,
             the
             Benefices
             of
             the
             Church
             wasted
             and
             destroyed
             ,
             Divine
             Services
             ,
             Hospitalities
             ,
             Alms
             deeds
             ,
             and
             other
             Works
             of
             Charity
             withdrawn
             and
             set
             apart
             ,
             the
             Great
             men
             ,
             Commons
             and
             Subjects
             of
             the
             Realm
             in
             body
             and
             goods
             damnified
             :
          
           And
           yet
           Sr.
           
             R.
             C.
          
           saith
           ,
           
             that
             in
             the
             Record
             are
             more
             biting
             words
             ▪
          
           a
           Mysterie
           ,
           he
           saith
           ,
           
             not
             to
             be
             known
             of
             all
             men
             .
          
           In
           40
           Edw.
           3.
           
           It
           was
           declared
           in
           Parliament
           by
           
             common
             consent
             ,
             that
             if
             the
             Pope
             should
             attempt
             any
             thing
             ,
             against
             the
             King
             by
             process
             ,
             or
             other
             matters
             in
             deed
             ,
          
           
           
             that
             the
             King
             with
             all
             his
             Subjects
             should
             with
             all
             their
             force
             and
             power
             resist
             the
             same
             .
          
           Yet
           still
           so
           deep
           rooting
           had
           the
           Popes
           power
           gotten
           in
           this
           Nation
           ,
           that
           
           47
           
             Edw.
             3.
             
             The
             Commons
             beg
             remedy
             still
             against
             the
             Popes
             provisions
             ,
          
           
           
             and
             complain
             that
             the
             Treasure
             of
             the
             Realm
             was
             carryed
             away
             ,
             which
             they
             cannot
             bear
             ;
             and
          
           50
           Edw.
           3.
           
           
             A
             long
             Bill
             was
             brought
             in
             against
             the
             Popes
             Usurpations
             ,
             as
             being
             the
             Cause
             of
             all
             the
             Plagues
             ,
          
           
           
             injuries
             ,
             famine
             and
             poverty
             of
             the
             Realm
          
           ;
           and
           there
           they
           complain
           ,
           notwithstanding
           all
           former
           
             Laws
             ,
             that
             the
             Popes
             Collector
             kept
             his
             Court
             in
          
           London
           
             as
             it
             were
             one
             of
             the
             Kings
             Courts
             ,
          
           
           
             transporting
             yearly
             to
             the
             Pope
             twenty
             thousand
             Marks
             ,
             and
             commonly
             more
             :
             and
             that
             Cardinals
             and
             other
             Aliens
             by
             reason
             of
             their
             preferments
             here
             have
             sent
             over
             yearly
             twenty
             thousand
             Marks
             ;
             and
             that
             the
             Pope
             to
             ransom
             the
             Kings
             enemies
             did
             at
             his
             pleasure
             levy
             a
             Subsidy
             of
             the
             Clergie
             of
          
           England
           ;
           
             and
             that
             to
             advance
             his
             gain
             he
             did
             commonly
             make
             translations
             of
             Bishopricks
             and
             other
             Dignities
             within
             the
             Realm
             ;
             and
             therefore
             again
             the
             Commons
             pray
             the
             Statutes
             against
             Provisors
             may
             be
             renewed
             :
          
           
           which
           they
           repeated
           51
           Edw.
           3.
           but
           all
           the
           answer
           they
           cou●d
           get
           was
           ,
           
             that
             the
             Pope
             and
             promised
             redress
             ,
             the
             which
             if
             he
             do
             not
             ,
             the
             Laws
             therein
             shall
             stand
             :
          
           but
           upon
           another
           Petition
           ,
           
           promise
           was
           made
           ,
           
             that
             the
             Statutes
             should
             be
             observed
             .
          
           In
           1
           R.
           2.
           
           the
           Commons
           are
           at
           it
           again
           upon
           
           the
           same
           complaints
           :
           and
           it
           is
           declared
           to
           be
           one
           Cause
           of
           calling
           the
           
             Parliament
             3
             R.
          
           2.
           and
           an
           Act
           then
           passed
           ,
           
           wherein
           as
           Sr.
           
             R.
             C.
          
           observes
           ,
           
             the
             Print
             makes
             no
             mention
             of
             the
             Popes
             abuses
             ,
             which
             the
             Record
             expresly
             sets
             down
             ,
          
           
           
             and
             that
             the
             Pope
             had
             broken
             promise
             with
          
           Edward
           
             the
             third
             ,
             and
             granted
             preferments
             in
          
           England
           
             to
             the
             Kings
             enemies
             .
             7
             R.
          
           2.
           another
           Statute
           was
           made
           against
           Provisions
           ,
           
           wherein
           the
           Print
           differs
           from
           the
           Record
           ,
           as
           the
           same
           Person
           desires
           it
           may
           be
           noted
           .
           11
           R.
           2.
           the
           
             Commons
             pray
             that
             those
             that
             bring
             in
             the
             Popes
             Bulls
             of
          
           Volumus
           and
           Imponimus
           
             may
             be
             reputed
             for
             Traytors
          
           .
           
           13
           R.
           2.
           the
           Statute
           of
           Provisors
           was
           again
           confirmed
           ,
           
           notwithstanding
           the
           Protestations
           of
           the
           Bishops
           in
           
             Parliament
             against
             any
             Statute
             made
             in
             restraint
             of
             the
             Popes
             Authority
             :
          
           and
           a
           Praemunire
           added
           
             against
             those
             that
             bring
             any
             sentence
             of
             excommunication
             against
             those
             that
             execute
             it
             .
          
           15
           R.
           2.
           the
           Archbishop
           of
           York
           being
           Chancellor
           told
           the
           Parliament
           one
           of
           the
           Causes
           of
           calling
           them
           ,
           
           was
           
             the
             restoring
             to
             the
             Pope
             what
             belonged
             to
             him
             about
             Provisions
          
           ;
           but
           in
           the
           same
           Parliament
           Sr.
           
             William
             Brian
          
           was
           sent
           to
           the
           Tower
           ,
           for
           
             bringing
             a
             Bull
             from
          
           Rome
           
             against
             some
             that
             had
             robbed
             him
             ,
             which
             Bull
             being
             read
             ,
             was
             judged
             prejudicial
             to
             
             the
             King
             ,
             his
             Council
             ,
             and
             in
             derogation
             to
             his
             Laws
             .
             16
             R.
          
           2.
           the
           Commons
           grant
           to
           the
           King
           ,
           
           
             that
             by
             the
             advice
             of
             his
             Lords
             and
             Commons
             ,
             he
             should
             have
             power
             to
             moderate
             the
             Statute
             of
             Provisions
             to
             the
             honour
             of
             God
             ,
             saving
             the
             Rights
             of
             the
             Crown
             :
             so
             as
             the
             same
             be
             declared
             the
             next
             Parliament
             ,
             to
             the
             end
             the
             Commons
             may
             then
             agree
             or
             no.
          
           In
           this
           Parliament
           happened
           an
           extraordinary
           thing
           ,
           
           For
           William
           Courtny
           
             Archbishop
             of
          
           Canterbury
           
             made
             his
             Protestation
             in
             open
             Parliament
             ,
             saying
             ,
             That
             the
             Pope
             ought
             not
             to
             Excommunicate
             any
             Bishop
             ,
             or
             intermeddle
             for
             ,
             or
             touching
             any
             presentation
             to
             any
             Ecclesiastical
             dignity
             recovered
             in
             any
             of
             the
             Kings
             Courts
             ;
             He
             further
             protested
             ,
             that
             the
             Pope
             ought
             to
             make
             no
             translations
             to
             any
             Bishoprick
             within
             the
             Realm
             against
             the
             Kings
             will
             :
             for
             that
             the
             same
             was
             the
             destruction
             of
             the
             Realm
             and
             Crown
             of
          
           England
           
             which
             hath
             alwayes
             been
             so
             free
             ,
             as
             the
             same
             hath
             had
             none
             earthly
             Soveraign
             ,
             but
             only
             subject
             to
             God
             in
             all
             things
             touching
             Regalities
             ,
             and
             to
             none
             other
             ;
             the
             which
             his
             protestation
             he
             prayed
             might
             be
             entred
             .
          
           Then
           passed
           the
           famous
           Statute
           of
           Praemunire
           upon
           occasion
           of
           the
           
             Popes
             Bulls
          
           of
           excommunication
           coming
           into
           England
           against
           
             certain
             Bishops
          
           ,
           who
           it
           seems
           at
           last
           ,
           were
           brought
           to
           
             obey
             the
             
             Laws
          
           ;
           and
           that
           which
           the
           Archbishop
           of
           Canterbury
           protested
           was
           a
           part
           of
           the
           Statute
           ,
           wherein
           the
           Commons
           not
           only
           declared
           their
           resolution
           
             to
             live
             and
             dye
             with
             the
             King
             in
             defence
             of
             the
             Liberties
             of
             the
             Crown
             against
             the
             Papal
             Usurpations
             ;
             but
             moreover
             they
             pray
             and
             in
             justice
             require
             that
             he
             would
             examin
             all
             the
             Lords
             as
             well
             Spiritual
             as
             Temporal
             severally
             ,
             and
             all
             the
             States
             of
             the
             Parliament
             ,
             how
             they
             think
             of
             the
             cases
             aforesaid
             ,
             which
             be
             so
             openly
             against
             the
             Kings
             Crown
             ,
             and
             in
             derogation
             of
             his
             Regality
             ,
             and
             how
             they
             will
             stand
             in
             the
             same
             cases
             with
             our
             Lord
             the
             King
             in
             upholding
             the
             Rights
             of
             the
             said
             Crown
             and
             Regality
             .
          
           By
           which
           it
           appears
           that
           the
           Commons
           had
           a
           great
           suspicion
           of
           the
           
             Spiritual
             Lords
          
           ;
           And
           it
           seems
           they
           had
           reason
           ,
           for
           the
           
             Temporal
             Lords
          
           declared
           frankly
           their
           concurrence
           with
           the
           Commons
           ,
           and
           that
           the
           Cases
           mentioned
           
             were
             clearly
             in
             derogation
             of
             the
             Crown
             ,
             as
             it
             is
             well
             known
             and
             hath
             been
             a
             long
             time
             known
             .
          
           Mr.
           Cressy
           would
           make
           us
           believe
           
             that
             all
             the
             Bishops
             present
          
           ,
           
           
             and
             the
             Procurators
             of
             the
             absent
             unanimously
             assented
          
           ;
           but
           the
           very
           words
           of
           the
           Statute
           say
           the
           contrary
           ;
           for
           there
           it
           is
           added
           ,
           
             that
             the
             Lords
             Spiritual
             did
             make
             their
             Protestation
             first
             ,
             that
             it
             is
             not
             their
             mind
             to
             deny
             or
             affirm
             that
             
             the
             Bishop
             of
          
           Rome
           
             may
             not
             excommunicate
             Bishops
             ,
             nor
             that
             he
             may
             make
             translation
             of
             Prelates
             after
             the
             Law
             of
             Holy
             Church
             :
          
           (
           but
           it
           seems
           by
           the
           Records
           the
           Archbishop
           of
           Canterbury
           alone
           spoke
           plain
           to
           the
           sense
           of
           the
           Parliament
           ,
           and
           entred
           his
           Protestation
           different
           from
           the
           rest
           .
           )
           Neither
           do
           the●
           declare
           their
           assent
           to
           the
           
             freedom
             of
             the
             Crown
             of
          
           England
           
             from
             all
             earthly
             subjection
             ;
             and
             that
             it
             is
             immediately
             subject
             to
             God
             in
             all
             things
             touching
             the
             Regalities
             of
             the
             same
             ,
             and
             not
             subject
             to
             the
             Pope
          
           ;
           (
           which
           they
           touch
           not
           upon
           )
           but
           only
           with
           several
           clauses
           of
           Reservation
           about
           
             processes
             ,
             excommunications
          
           and
           
             translations
             ,
             they
             declare
             in
             such
             and
             such
             cases
             ,
             they
             are
             against
             the
             King
             and
             his
             Crown
             :
             and
             in
             these
             cases
             they
             would
             be
             with
             the
             King
             in
             maintaining
             of
             his
             Crown
             ,
             and
             in
             all
             other
             cases
             touching
             his
             Crown
             and
             Regality
             ,
             as
             they
             be
             bound
             by
             their
             liegeance
          
           ;
           which
           are
           words
           very
           ambiguous
           ,
           and
           imply
           a
           secret
           reservation
           of
           
             salvo
             Ordine
             suo
             ,
             &
             jure
             Ecclesiae
             ,
          
           or
           with
           a
           salvo
           to
           the
           Oath
           they
           had
           taken
           to
           the
           Pope
           .
           But
           however
           the
           Act
           passed
           ,
           and
           a
           praemunire
           by
           it
           lyes
           
             against
             all
             that
             procure
             or
             bring
             Bulls
             ,
             or
             any
             other
             things
             whatsoever
             which
             touch
             the
             King
             against
             him
             his
             Crown
             and
             Regality
             or
             his
             Realm
             ,
          
           By
           this
           Statute
           ,
           
           the
           Parliament
           1
           H.
           4.
           declared
           ,
           
           
             that
             the
             Crown
             of
          
           England
           
             was
             freed
             from
             the
             Pope
             and
             all
             other
             foreign
             Power
          
           ;
           and
           it
           was
           one
           of
           the
           articl●s
           against
           Rich.
           2.
           at
           his
           
             deposition
             ,
             that
             notwithstanding
             the
             Statutes
             ,
             he
             procured
             the
             P●pes
             excommunication
             on
             such
             as
             brake
             the
             last
             Parliament
             in
             derogation
             of
             the
             Crown
             ,
             Statutes
             ,
             and
             Laws
             of
             the
             Realm
             .
          
           And
           yet
           we
           find
           new
           Statutes
           of
           Provisors
           made
           2
           
             H.
             4.
             c.
             3
             ,
             4.
             6
             
             H.
             4.
             c.
             57.
             7
             
             H.
             4.
             c.
             6
             ,
             8.
             9
             
             H.
             4.
             c.
          
           8.
           
           In
           the
           1
           H.
           5.
           it
           was
           again
           enacted
           
             that
             all
             Statutes
             made
             against
             Provisors
             from
          
           Rome
           
             should
             be
             observed
          
           .
        
         
           §
           .
           20.
           
           By
           which
           we
           see
           that
           although
           the
           Parliament
           shewed
           a
           very
           good
           will
           towards
           the
           restraint
           of
           the
           
             Popes
             Usurpations
          
           ,
           yet
           it
           all
           signified
           very
           little
           ,
           as
           long
           as
           his
           Authority
           and
           Supremacy
           were
           acknowledged
           here
           ;
           for
           what
           did
           Laws
           signifie
           ,
           when
           the
           Pope
           could
           null
           them
           by
           a
           Bull
           from
           Rome
           ?
           And
           it
           was
           in
           those
           days
           verily
           believed
           by
           those
           who
           did
           acknowledge
           the
           
             Popes
             Supremacy
          
           ,
           and
           followed
           the
           Church-men
           in
           their
           opinions
           ,
           that
           an
           Act
           of
           Parliament
           had
           no
           power
           at
           all
           upon
           conscience
           ,
           if
           it
           were
           repugnant
           to
           the
           Laws
           of
           the
           Church
           ,
           i.
           e.
           as
           they
           then
           thought
           ,
           to
           the
           
             Popes
             decretals
          
           .
           And
           we
           
           need
           not
           wonder
           at
           that
           ,
           after
           the
           
             Popes
             Decretals
          
           were
           digested
           into
           a
           Body
           of
           
             Canon
             Law
          
           ,
           and
           that
           looked
           upon
           by
           all
           the
           hearty
           Friends
           to
           the
           Church
           of
           Rome
           ,
           as
           the
           Rule
           of
           Conscience
           in
           what
           it
           determined
           .
           Which
           we
           need
           not
           at
           all
           to
           wonder
           at
           ,
           since
           
             Petrus
             de
             Marca
          
           himself
           declares
           ,
           
           
             That
             the
             Constitutions
             of
             Princes
             are
             in
             themselves
             null
             when
             they
             are
             repugnant
             to
             the
             Canons
             and
             received
             Decrees
             of
             Popes
             ;
             and
             that
             Bishops
             have
             alwayes
             abstained
             from
             the
             execution
             of
             them
             as
             much
             as
             they
             durst
          
           ;
           by
           which
           we
           see
           that
           Acts
           of
           Parliament
           were
           no
           certain
           indications
           of
           the
           judgement
           of
           the
           Church
           or
           the
           generality
           of
           the
           People
           in
           that
           time
           ;
           but
           notwithstanding
           all
           the
           Statutes
           ,
           the
           good
           trade
           of
           Provisors
           went
           on
           still
           ,
           and
           the
           Court
           of
           Rome
           never
           wanted
           Chapmen
           for
           their
           
             forbidden
             Wares
          
           .
           For
           many
           of
           our
           Bishops
           dying
           in
           the
           time
           of
           the
           Council
           of
           
             C●nstance
             ▪
             Martin
          
           5.
           assoon
           as
           he
           was
           well
           settled
           in
           his
           place
           ,
           put
           in
           several
           Bishops
           by
           way
           of
           Provision
           at
           his
           own
           pleasure
           ;
           and
           nulled
           elections
           made
           by
           Chapters
           ;
           so
           that
           in
           two
           years
           time
           he
           put
           in
           thirteen
           Bishops
           in
           the
           Province
           of
           Canterbury
           in
           spight
           of
           all
           the
           Statutes
           of
           Provisors
           ;
           
           and
           made
           his
           
             Nephew
             Prosper
             Colonna
             Arch-Deacon
          
           of
           Canterbury
           at
           fourteen
           years
           of
           
           Age
           ;
           who
           afterwards
           had
           as
           many
           Benefices
           granted
           him
           in
           England
           as
           came
           to
           five
           hundred
           Marks
           .
           Besides
           ,
           he
           granted
           
             Appropriations
             ,
             Dispensations
          
           ,
           &c.
           as
           he
           pleased
           ,
           without
           regard
           to
           the
           
             English
             Nation
          
           .
           These
           things
           the
           
             English
             Ambassadours
          
           complained
           of
           in
           the
           Council
           of
           Constance
           ,
           and
           at
           last
           the
           Pope
           came
           to
           an
           Agreement
           with
           them
           ,
           which
           were
           called
           the
           Concordates
           between
           Martin
           5
           ▪
           and
           the
           Church
           of
           England
           ;
           in
           which
           no
           manner
           of
           regard
           was
           had
           to
           the
           Statutes
           of
           Provisors
           although
           so
           often
           repeated
           ,
           only
           some
           agreements
           were
           made
           between
           the
           Pope
           and
           the
           
             English
             Bishops
          
           ,
           about
           Unions
           of
           Churches
           ,
           the
           
             capacity
             of
             English
             Bishops
             for
             any
             Offices
             of
             the
             Roman
             Court
             ,
          
           and
           such
           like
           .
           But
           other
           Ambassadours
           who
           came
           a
           little
           after
           these
           ,
           pressed
           the
           matter
           somewhat
           harder
           upon
           the
           Pope
           ,
           against
           Provisions
           and
           Aliens
           and
           the
           
             Kings
             Supplies
          
           out
           of
           the
           moneys
           raised
           for
           the
           Court
           of
           Rome
           ;
           the
           Pope
           giving
           them
           no
           favourable
           answer
           ,
           they
           replyed
           ,
           
             unless
             he
             did
             presently
             satisfie
             their
             demands
             ,
             the
             King
             would
             make
             use
             of
             his
             own
             Right
             ,
             because
             it
             was
             not
             necessity
             but
             respect
             that
             made
             them
             seek
             to
             him
             ,
             and
             pray
             that
             they
             might
             enter
             this
             Protestation
             before
             the
             Cardinals
             by
             the
             Kings
             Command
             .
          
           At
           this
           same
           time
           the
           
           States
           of
           
             France
             renewed
          
           their
           Statutes
           against
           the
           
             Popes
             Usurpations
          
           ;
           and
           added
           ,
           
             that
             they
             would
             not
             acknowledge
             him
             Pope
             till
             he
             consented
             to
             them
             ;
             and
             the
             Rector
             of
             the
             University
             of
          
           Paris
           
             was
             proceeded
             against
             as
             a
             Traytor
             for
             appealing
             from
             the
             Kings
             Edicts
             to
             the
             Pope
             .
          
           Notwithstanding
           all
           this
           ,
           the
           same
           Pope
           sends
           his
           Nuncio
           into
           England
           to
           raise
           moneys
           ;
           who
           was
           called
           
             Ioh.
             Opizanus
          
           ,
           but
           he
           was
           cast
           into
           Prison
           for
           his
           pains
           ,
           for
           which
           the
           Pope
           expostulated
           very
           sharply
           with
           the
           Duke
           of
           Bedford
           about
           it
           ,
           H.
           5.
           being
           then
           dead
           .
           
             Archbishop
             Chi●hel●
          
           was
           in
           that
           time
           no
           friend
           to
           the
           Popes
           continual
           encroachments
           ,
           
           upon
           which
           as
           appears
           by
           the
           
             Records
             ,
             he
             was
             cited
             to
          
           Rome
           ,
           
             and
             the
             Commons
             make
             it
             their
             request
             to
             the
             King
             ,
             that
             he
             would
             write
             to
             the
             Pope
             on
             his
             behalf
             :
          
           but
           we
           are
           told
           by
           a
           considerable
           
             Lawyer
             ,
             that
             the
             Archbishop
             of
          
           Canterbury
           
             and
             the
             rest
             of
             the
             Bishops
             offered
             the
             King
             a
             large
             supply
             ,
             if
             he
             would
             consent
             that
             all
             the
             Laws
             against
             Provisors
             might
             be
             repealed
             :
             but
             it
             was
             rejected
             by
          
           Humphry
           
             Duke
             of
          
           Gloucester
           ,
           
           
             who
             had
             lately
             cast
             the
             Popes
             Bull
             into
             the
             fire
             .
          
           This
           is
           certain
           that
           
             Card.
             Beaufort
          
           ,
           then
           Bishop
           of
           Winchester
           ,
           incurred
           the
           penalties
           of
           the
           Statutes
           of
           
             Provisors
             10
             H.
          
           6.
           for
           which
           
           he
           was
           questioned
           in
           Parliament
           ;
           but
           at
           last
           ,
           
             had
             his
             Pardon
             granted
             by
             the
             King
             ,
             with
             the
             consent
             of
             all
             the
             Estates
             :
          
           By
           which
           we
           see
           ,
           that
           not
           one
           of
           all
           the
           
             Papal
             encroachments
          
           was
           ever
           cut
           off
           by
           the
           severity
           of
           the
           
             Poenal
             Laws
          
           ,
           as
           long
           as
           the
           
             Popes
             Supremacy
          
           was
           allowed
           ;
           for
           never
           any
           thing
           was
           more
           vigorously
           attempted
           ,
           more
           frequently
           enacted
           ,
           more
           severely
           threatned
           than
           this
           business
           of
           Provisors
           ,
           yet
           in
           despight
           of
           all
           the
           Laws
           it
           continued
           still
           ,
           as
           long
           as
           the
           Pope
           was
           allowed
           to
           have
           a
           Power
           above
           Laws
           ,
           and
           that
           he
           could
           
             null
             ,
             abrogate
          
           ,
           or
           dispense
           with
           them
           as
           he
           pleased
           .
           And
           thus
           far
           I
           have
           given
           an
           impartial
           account
           of
           the
           ancient
           
             poenal
             Laws
          
           of
           England
           :
           The
           like
           to
           which
           have
           been
           made
           in
           
             France
             ,
             Spain
             ,
             Italy
             ,
             Flanders
          
           and
           other
           parts
           of
           Europe
           ,
           as
           might
           be
           easily
           proved
           if
           it
           were
           necessary
           ;
           but
           I
           forbear
           that
           ,
        
         
           §
           .
           21.
           
           And
           come
           to
           compare
           the
           
             ancient
             poenal
             Laws
          
           of
           our
           own
           Nation
           with
           the
           modern
           ,
           as
           to
           the
           Reasons
           and
           Occasions
           of
           them
           ,
           that
           by
           them
           we
           may
           judge
           whether
           those
           who
           allow
           the
           ancient
           Laws
           to
           be
           just
           ,
           can
           have
           any
           ground
           to
           charge
           the
           present
           with
           injustice
           and
           Cruelty
           ,
           which
           can
           be
           only
           on
           one
           of
           these
           two
           
           grounds
           .
           1.
           
           Either
           that
           the
           Occasions
           of
           the
           present
           Laws
           were
           not
           so
           great
           .
           Or
           ,
           2.
           
           That
           the
           old
           Laws
           did
           not
           relate
           to
           the
           exercise
           of
           their
           Religion
           ,
           as
           the
           latter
           do
           .
           I
           shall
           consider
           both
           of
           them
           .
        
         
           1.
           
           
             For
             the
          
           occasions
           
             of
             the
             present
          
           poenal
           Laws
           ,
           Mr.
           Cressy
           
             confesseth
             them
          
           to
           have
           been
           Treasons
           ;
           
             not
             consequentially
             only
             ,
             when
             an
             act
             may
             be
             declared
             to
             be
             Treason
             which
             in
             it self
             is
             not
             so
             ;
             but
             such
          
           Treasons
           
             as
             all
             Mankind
             acknowledge
             to
             be
             such
             ,
          
           viz.
           
             depriving
             Soveraign
             Princes
             of
             their
             Crown
             and
             Dignity
             ,
             endeavouring
             by
             open
             Rebellions
             ,
             and
             secret
             conspiracies
             to
             take
             away
             their
             Lives
             ;
             if
             these
             be
             not
          
           Treasons
           
             the●e
             are
             none
             such
             in
             the
             world
             .
             And
             that
             these
             were
             the
          
           Occasions
           
             of
             the
             present
          
           poenal
           Laws
           ,
           
             I
             shall
             not
             produce
             the
             Testimony
             of
             the
          
           Lord
           Burleigh
           
             in
             his
          
           Book
           
             published
             on
             occasion
             of
             the
          
           poenal
           Laws
           ,
           called
           ,
           The
           Execution
           of
           Iustice
           in
           England
           ,
           not
           for
           Religion
           but
           for
           Treason
           ;
           
             imprinted
             at
          
           London
           ,
           
             A.
             D.
             1583
             ▪
             but
             I
             shall
             make
             use
             of
             the
             Testimony
             of
             Persons
             less
             lyable
             to
             the
             exception
             of
             our
             Adversaries
             ,
          
           viz.
           The
           Secular
           Priests
           ,
           
             who
             printed
             their
          
           Important
           Considerations
           ,
           
             A.
             D.
             1601.
             wherein
             their
             whole
             design
             is
             to
             shew
             ,
          
           that
           the
           poenal
           Laws
           ,
           considering
           the
           many
           Treasons
           which
           were
           the
           occasions
           of
           them
           ,
           were
           very
           
           just
           and
           merciful
           .
           
             For
             they
             acknowledge
          
           ,
           1.
           
           That
           the
           State
           of
           Catholicks
           was
           free
           from
           persecution
           the
           first
           ten
           years
           of
           Queen
           
             Elizabeth
             ;
             and
          
           that
           Parsons
           and
           Creswel
           confessed
           as
           much
           .
           2.
           
           That
           themselves
           were
           the
           true
           Causes
           of
           the
           change
           that
           was
           made
           towards
           them
           ;
           by
           Pius
           5.
           moving
           a
           Rebellion
           here
           by
           Ridolphi
           ,
           exciting
           the
           King
           of
           Spain
           abroad
           to
           joyn
           his
           Forces
           ,
           and
           denouncing
           a
           Bull
           of
           Excommunication
           against
           the
           Queen
           ,
           and
           absolving
           her
           Subjects
           from
           their
           subjection
           ,
           on
           purpose
           to
           foment
           their
           Rebellion
           for
           depriving
           her
           of
           her
           Kingdom
           :
           which
           they
           prove
           by
           particular
           circumstances
           .
           3.
           
           That
           they
           could
           hardly
           believe
           these
           things
           themselves
           ,
           till
           they
           saw
           them
           expressed
           and
           owned
           in
           the
           Life
           of
           
             Pius
             Quintus
          
           ,
           printed
           and
           allowed
           .
           4.
           
           That
           notwithstanding
           these
           things
           ,
           and
           the
           Rebellion
           breaking
           forth
           1569.
           the
           Prisoners
           were
           only
           under
           greater
           restraint
           ,
           but
           none
           were
           put
           to
           death
           on
           that
           occasion
           ,
           but
           only
           such
           who
           were
           in
           actual
           Rebellion
           :
           wherein
           they
           confess
           the
           Queen
           did
           no
           more
           ,
           than
           any
           Prince
           in
           Christendom
           would
           have
           done
           .
           5.
           
           That
           upon
           these
           occasions
           a
           Parliament
           was
           called
           1571.
           and
           a
           Law
           made
           against
           the
           bringing
           any
           Bulls
           from
           
             Rome
             ,
             Agnus
             Dei's
          
           ,
           Crosses
           ,
           or
           Pardons
           ;
           and
           against
           all
           persons
           that
           should
           
           procure
           them
           to
           be
           brought
           hither
           ;
           which
           Law
           although
           they
           think
           it
           to
           have
           been
           too
           rigorous
           ,
           yet
           they
           cannot
           but
           confess
           that
           the
           State
           could
           not
           without
           the
           imputation
           of
           great
           carelesness
           of
           its
           own
           safety
           have
           omitted
           the
           making
           some
           Laws
           against
           those
           of
           their
           Religion
           .
           And
           although
           they
           were
           in
           their
           opinion
           too
           severe
           ,
           yet
           they
           acknowledge
           ,
           1.
           
           That
           the
           occasions
           were
           extraordinary
           ,
           most
           outragious
           ,
           
             as
             they
             expressed
             it
          
           .
           2.
           
           That
           the
           execution
           of
           them
           was
           not
           so
           Tragical
           ,
           as
           was
           represeuted
           .
           6.
           
           They
           believe
           that
           neither
           this
           Law
           nor
           any
           other
           would
           have
           been
           executed
           upon
           them
           ,
           had
           there
           not
           been
           daily
           new
           provocations
           :
           
             such
             as
             ,
             1.
             
             Sanders
          
           his
           confession
           in
           his
           Book
           
             De
             visibili
             Monarchia
          
           ,
           that
           the
           Pope
           had
           sent
           two
           Priests
           ,
           Morton
           and
           Web
           before
           the
           Northern
           Rebellion
           into
           the
           North
           to
           excite
           the
           Lords
           and
           Gentlemen
           to
           take
           up
           Arms
           :
           declaring
           to
           them
           that
           the
           Pope
           had
           excommunicated
           the
           Queen
           ,
           and
           her
           Subjects
           were
           released
           from
           obedience
           to
           her
           ;
           and
           that
           Sanders
           doth
           justifie
           the
           said
           Rebellion
           ,
           and
           imputes
           the
           miscarriage
           of
           it
           ,
           to
           the
           over-late
           publishing
           the
           said
           Bull
           ;
           affirming
           that
           if
           it
           had
           been
           sooner
           published
           ,
           the
           Catholicks
           would
           undoubtedly
           so
           have
           risen
           ,
           as
           that
           they
           must
           have
           prevailed
           against
           the
           Queen
           ,
           and
           had
           certainly
           
           executed
           the
           said
           sentence
           at
           that
           time
           ,
           for
           her
           deposition
           from
           the
           Crown
           .
           2.
           
           Sanders
           his
           magnifying
           the
           Heads
           of
           that
           Rebellion
           ,
           after
           they
           had
           been
           arraigned
           ,
           condemned
           and
           executed
           by
           the
           ancient
           Laws
           of
           our
           Countrey
           for
           high
           Treason
           :
           which
           course
           since
           that
           time
           was
           followed
           by
           Parsons
           and
           others
           .
           3.
           
           The
           full
           discovery
           of
           the
           plot
           of
           the
           Pope
           and
           King
           of
           Spain
           with
           the
           Rebels
           at
           home
           ,
           for
           the
           depriving
           the
           Queen
           of
           her
           Kingdom
           .
           4.
           
           
           Stukely's
           attempt
           in
           Ireland
           ,
           assisted
           by
           Sanders
           and
           others
           ;
           which
           was
           afterwards
           encouraged
           by
           the
           Pope
           himself
           ;
           when
           Sanders
           publickly
           appeared
           as
           a
           Ring-leader
           of
           the
           Popes
           Forces
           to
           perswade
           the
           Catholicks
           to
           joyn
           with
           the
           Rebels
           already
           in
           Arms.
           5.
           
           Gregory
           13.
           renewing
           the
           Bull
           of
           Pius
           5.
           against
           
             Queen
             Elizabeth
          
           .
           6.
           
           Upon
           this
           the
           Iesuits
           coming
           into
           England
           ,
           who
           were
           the
           chief
           instruments
           of
           all
           the
           mischiefs
           against
           the
           Queen
           ;
           and
           of
           the
           miseries
           which
           they
           or
           any
           other
           Catholicks
           have
           upon
           these
           occasions
           sustained
           .
           7.
           
           Parsons
           his
           endeavour
           to
           set
           the
           Queens
           Crown
           on
           another
           Head
           ,
           as
           appeared
           by
           his
           Letter
           to
           a
           certain
           Earl.
           8.
           
           In
           all
           the
           Plots
           ,
           none
           were
           found
           to
           be
           more
           forward
           than
           the
           Priests
           ;
           and
           the
           Laity
           ,
           they
           say
           ,
           if
           the
           Priests
           had
           opposed
           themselves
           to
           their
           designs
           ,
           would
           have
           
           been
           over-ruled
           by
           them
           .
           9.
           
           All
           which
           considered
           ,
           they
           confess
           ,
           that
           no
           King
           or
           Prince
           in
           the
           World
           ,
           disgusting
           the
           See
           of
           Rome
           ,
           having
           either
           force
           or
           metal
           in
           him
           ,
           would
           have
           endured
           the
           Priests
           ,
           but
           rather
           have
           utterly
           rooted
           them
           out
           of
           their
           Territories
           ,
           as
           Traytors
           and
           Rebels
           ,
           both
           to
           him
           and
           his
           Countrey
           ;
           and
           therefore
           they
           rejoyce
           unfeignedly
           ,
           that
           God
           had
           blessed
           this
           Kingdom
           with
           so
           gracious
           and
           merciful
           a
           Soveraign
           ,
           who
           hath
           not
           dealt
           in
           this
           sort
           with
           them
           :
           and
           that
           all
           Catholicks
           deserve
           no
           longer
           to
           live
           ,
           than
           they
           hereafter
           shall
           honour
           her
           from
           their
           ●earts
           ,
           obey
           her
           in
           all
           things
           ,
           so
           far
           as
           possibly
           they
           may
           ,
           and
           pray
           for
           her
           prosperous
           Reign
           ,
           and
           long
           life
           ;
           and
           to
           their
           powers
           defend
           her
           against
           all
           enemies
           whatsoever
           .
        
         
           7.
           
           
             They
             say
          
           ,
           notwithstanding
           all
           the
           former
           provocations
           from
           the
           time
           of
           the
           said
           Rebellion
           and
           Parliament
           there
           were
           few
           above
           twelve
           that
           in
           ten
           years
           had
           been
           executed
           for
           their
           consciences
           (
           as
           we
           hold
           ,
           
             say
             they
          
           ,
           although
           our
           Adversaries
           say
           for
           Treason
           )
           and
           of
           those
           twelve
           some
           perhaps
           can
           hardly
           be
           drawn
           within
           our
           account
           ,
           having
           been
           tainted
           with
           matters
           of
           Rebellion
           :
           and
           for
           the
           rest
           ,
           although
           themselves
           knew
           them
           to
           be
           free
           from
           seditions
           ,
           her
           Majesty
           and
           the
           
           State
           could
           not
           know
           it
           ,
           and
           they
           had
           great
           Cause
           as
           Politick
           persons
           to
           suspect
           the
           worst
           .
           8.
           
           
             They
             confess
          
           ,
           that
           a
           Parliament
           being
           called
           A.
           1576.
           no
           Laws
           were
           made
           at
           that
           time
           against
           them
           :
           the
           antient
           Prisoners
           that
           had
           been
           more
           narrowly
           restrained
           A.
           1570.
           were
           notwithstanding
           the
           Rebellion
           in
           Ireland
           again
           restored
           to
           their
           former
           liberty
           to
           continue
           with
           their
           Friends
           ,
           as
           they
           had
           done
           before
           :
           and
           such
           who
           were
           not
           suspected
           to
           have
           been
           dealers
           or
           abetters
           in
           the
           said
           Treasonable
           actions
           were
           used
           with
           that
           humanity
           ,
           which
           could
           well
           be
           expected
           .
           9.
           
           The
           State
           having
           notice
           of
           the
           second
           excommunication
           ,
           and
           having
           found
           the
           bad
           effects
           of
           the
           former
           was
           concerned
           in
           Policy
           to
           prevent
           the
           like
           by
           the
           second
           .
           And
           the
           jealousie
           was
           much
           increased
           by
           
           Sherwin's
           answer
           upon
           examination
           eight
           months
           before
           the
           apprehension
           of
           Campion
           .
           For
           being
           asked
           ,
           
             whether
             the
             Queen
             was
             his
             lawful
             Soveraign
             ,
             notwithstanding
             any
             sentence
             of
             the
             Popes
             ?
          
           he
           refused
           to
           give
           any
           Answer
           .
           Then
           followed
           a
           greater
           restraint
           of
           Catholicks
           than
           at
           any
           time
           before
           ;
           and
           in
           Jan.
           1581.
           a
           Proclamation
           was
           made
           for
           calling
           home
           her
           Majesties
           Subjects
           beyond
           the
           Seas
           ;
           especially
           those
           trained
           up
           in
           the
           Seminaries
           ,
           pretending
           that
           they
           learned
           
           little
           there
           but
           disloyalty
           .
           The
           same
           month
           a
           Parliament
           ensued
           ,
           wherein
           a
           Law
           was
           made
           agreeable
           to
           the
           Proclamation
           ,
           but
           with
           a
           more
           severe
           punishment
           annexed
           ,
           viz.
           the
           penalty
           of
           death
           ,
           for
           any
           Iesuit
           or
           Seminary
           Priest
           to
           repair
           into
           
             England
             ,
             &c.
             10.
          
           
           They
           confess
           ,
           that
           if
           all
           the
           Seminary
           Priests
           then
           in
           England
           ,
           or
           which
           should
           come
           after
           ,
           had
           been
           of
           the
           mind
           of
           Morton
           and
           Sanders
           ,
           or
           Parsons
           ,
           the
           said
           no
           Law
           ,
           no
           doubt
           ,
           had
           carryed
           with
           it
           a
           far
           greater
           shew
           of
           Iustice
           :
           but
           that
           was
           ,
           
             say
             they
          
           ,
           the
           error
           of
           the
           State
           ,
           (
           
             and
             yet
             themselves
             say
          
           ,
           the
           State
           could
           not
           know
           the
           difference
           between
           them
           )
           and
           yet
           they
           add
           that
           it
           was
           not
           altogether
           (
           for
           ought
           they
           knew
           )
           improbable
           ,
           those
           times
           being
           so
           full
           of
           many
           dangerous
           designments
           and
           Iesuitical
           practices
           .
           11.
           
           This
           same
           year
           Campion
           and
           other
           Priests
           were
           apprehended
           ;
           whose
           answers
           upon
           their
           examinations
           agreeing
           in
           effect
           with
           Sherwins
           did
           greatly
           incense
           the
           State.
           For
           this
           being
           one
           of
           the
           Questions
           propounded
           ,
           
             If
             the
             Pope
             pronounce
             her
             Majesty
             deprived
             ,
             and
             her
             Subjects
             discharged
             of
             their
             obedience
             ;
             and
             after
             either
             the
             Pope
             ,
             or
             some
             by
             his
             Authority
             invade
             the
             Realm
             ,
             which
             part
             would
             you
             take
             ,
             or
             ought
             a
             good
             subject
             to
             take
             ?
          
           To
           this
           ,
           they
           say
           ,
           some
           answered
           ,
           that
           when
           the
           case
           
           should
           happen
           ,
           they
           would
           then
           take
           counsel
           what
           were
           best
           for
           them
           to
           do
           :
           others
           ,
           that
           when
           the
           case
           happened
           they
           would
           answer
           ;
           another
           ,
           that
           he
           was
           not
           resolved
           ▪
           what
           to
           do
           ;
           and
           another
           ,
           that
           if
           such
           an
           invasion
           were
           made
           for
           any
           matter
           of
           his
           faith
           ,
           he
           thinketh
           he
           were
           bound
           to
           take
           part
           with
           the
           Pope
           .
           Now
           ,
           
             say
             they
          
           ,
           what
           King
           in
           the
           World
           would
           not
           in
           the
           same
           circumstances
           ,
           justly
           repute
           such
           persons
           Traytors
           ,
           and
           deal
           with
           them
           accordingly
           ?
           12.
           
           After
           this
           ,
           a
           new
           plot
           was
           laid
           between
           his
           Holiness
           ,
           the
           King
           of
           Spain
           ,
           and
           Duke
           of
           Guise
           ,
           for
           a
           sudden
           and
           desperate
           designment
           against
           her
           Majesty
           ;
           at
           which
           time
           they
           c●nfess
           the
           Iesuitical
           humour
           had
           so
           possessed
           the
           hearts
           of
           sundry
           Catholicks
           ,
           as
           they
           rue
           and
           are
           ashamed
           at
           the
           remembrance
           of
           it
           .
           And
           here
           they
           give
           a
           particular
           account
           of
           the
           Treasons
           of
           
             Throckmorton
             ,
             Arden
             ,
             Somervile
             ,
             Parry
             ,
             Northumberland
             ,
             Babington
             ,
             Stanley
             ,
          
           defended
           by
           Cardinal
           Allen
           ,
           who
           laid
           down
           this
           for
           a
           Maxim
           ,
           That
           in
           all
           Wars
           which
           may
           happen
           for
           Religion
           ,
           every
           Catholick
           is
           bound
           in
           conscience
           to
           imploy
           his
           Person
           and
           Forces
           by
           the
           Popes
           direction
           ,
           viz.
           how
           far
           ,
           and
           where
           ,
           either
           at
           home
           or
           abroad
           ,
           he
           may
           and
           must
           break
           with
           his
           Temporal
           Soveraign
           .
           These
           things
           ,
           
             they
             say
          
           ,
           are
           necessary
           
           to
           be
           known
           ,
           to
           clear
           her
           Majesty
           from
           the
           imputations
           of
           more
           than
           barbarous
           cruelty
           towards
           them
           cast
           upon
           her
           by
           the
           Iesuits
           ,
           when
           themselves
           were
           the
           Causes
           of
           all
           the
           Calamities
           any
           of
           them
           had
           indured
           since
           her
           Majesties
           Reign
           :
           and
           they
           think
           ,
           all
           circumstances
           considered
           ,
           few
           Princes
           living
           of
           her
           judgement
           ,
           and
           so
           provoked
           ,
           would
           have
           dealt
           more
           mildly
           with
           such
           their
           subjects
           ,
           than
           she
           hath
           done
           with
           them
           .
           13.
           
           They
           confess
           the
           
             Spanish
             Invasion
          
           1588.
           to
           be
           an
           everlasting
           Monument
           of
           Iesuitical
           Treason
           and
           Cruelty
           .
           For
           it
           is
           apparent
           in
           a
           Treatise
           penned
           by
           the
           advice
           of
           Father
           Parsons
           altogether
           (
           as
           they
           do
           verily
           think
           )
           that
           the
           King
           of
           Spain
           was
           moved
           and
           drawn
           into
           that
           intended
           mischief
           ,
           by
           the
           long
           and
           daily
           solicitations
           of
           the
           Iesuits
           and
           other
           English
           Catholicks
           ,
           beyond
           the
           Seas
           ,
           affected
           and
           altogether
           given
           to
           Iesuitism
           ;
           and
           that
           Parsons
           as
           they
           imagine
           ,
           (
           
             though
             the
             Book
             went
             under
             a
             greater
             name
          
           )
           endeavoured
           with
           all
           his
           Rhetorick
           to
           perswade
           the
           Catholicks
           in
           England
           to
           joyn
           with
           the
           Spaniards
           :
           but
           Cara●nal
           A●en
           takes
           it
           upon
           himself
           ,
           and
           saith
           the
           P●●●
           had
           made
           him
           Cardinal
           ,
           intending
           to
           send
           him
           his
           Legat
           for
           the
           sweeter
           managing
           this
           (
           forsooth
           )
           godly
           and
           great
           affair
           :
           and
           there
           he
           affirms
           that
           there
           
           were
           divers
           Priests
           in
           the
           Kings
           Army
           ,
           ready
           to
           serve
           ever
           mans
           necessity
           :
           and
           promises
           them
           the
           assistance
           of
           all
           the
           Saints
           and
           Angels
           ,
           and
           of
           our
           Blessed
           Saviour
           himself
           in
           the
           Soveraign
           Sacrament
           (
           
             after
             a
             very
             invisible
             manner
          
           )
           and
           they
           do
           not
           at
           all
           deny
           ,
           that
           the
           Pope
           did
           joyn
           and
           contribute
           towards
           this
           intended
           Invasion
           .
           14.
           
           That
           in
           these
           ten
           years
           from
           1580.
           to
           1590.
           the
           Prisoners
           at
           Wisbich
           lived
           together
           without
           any
           trouble
           ,
           Colledge-like
           ,
           without
           any
           wan●
           ;
           that
           of
           all
           sorts
           towards
           the
           number
           of
           fifty
           suffered
           death
           ;
           as
           they
           think
           ,
           most
           of
           them
           for
           conscience
           ,
           but
           as
           their
           Adversaries
           do
           still
           affirm
           for
           Treason
           :
           that
           such
           Priests
           as
           upon
           examination
           were
           found
           any
           thing
           moderate
           ,
           were
           not
           so
           hardly
           dealt
           with
           ;
           insomuch
           as
           fifty
           five
           that
           might
           by
           the
           Laws
           have
           been
           put
           to
           death
           ,
           in
           one
           year
           1585.
           and
           in
           a
           dangerous
           time
           ,
           were
           only
           banished
           ;
           and
           that
           although
           some
           hard
           courses
           were
           taken
           against
           them
           ,
           yet
           it
           was
           not
           by
           many
           degrees
           so
           extream
           ,
           as
           the
           Iesuits
           and
           that
           Crew
           have
           falsly
           reported
           and
           written
           of
           it
           .
           15.
           
           That
           there
           being
           just
           apprehensions
           of
           a
           new
           Invasion
           ,
           a
           Proclamation
           was
           set
           out
           1591.
           against
           Sem●nary
           Priests
           ,
           as
           being
           suspected
           to
           〈◊〉
           sent
           hither
           to
           p●●pare
           a
           way
           for
           it
           ;
           and
           Parsons
           did
           not
           only
           acknowledge
           such
           
           a
           design
           ,
           but
           said
           the
           King
           of
           Spain
           had
           just
           cause
           to
           attempt
           again
           that
           enterprise
           :
           but
           in
           the
           mean
           time
           they
           tryed
           a
           shorter
           course
           by
           the
           several
           Treasons
           of
           
             Heskett
             ,
             Collen
             ,
             both
             set
             on
             by
             Jesuits
             ,
          
           Lopez
           ,
           York
           ,
           Williams
           ;
           and
           Squire
           ,
           animated
           by
           Walpole
           the
           Iesuit
           .
           16.
           
           That
           Parsons
           at
           last
           set
           up
           the
           title
           of
           the
           Infanta
           of
           Spain
           ,
           and
           endeavoured
           to
           get
           subscriptions
           to
           it
           ,
           and
           promises
           to
           perswade
           the
           Catholicks
           of
           England
           to
           submit
           to
           it
           ;
           and
           that
           the
           Seminary
           Priests
           were
           to
           promote
           her
           Title
           ,
           against
           the
           Queen
           and
           her
           Lawful
           Successors
           .
           From
           all
           which
           they
           confess
           ,
           that
           the
           Iesuitical
           designs
           abroad
           ,
           and
           the
           Rebellions
           and
           Traiterous
           attempts
           of
           some
           Catholicks
           at
           home
           have
           been
           the
           Causes
           of
           such
           calamities
           and
           troubles
           ,
           as
           have
           happened
           unto
           them
           ;
           great
           ,
           (
           they
           confess
           )
           in
           themselves
           :
           but
           far
           less
           (
           they
           think
           )
           than
           any
           Prince
           living
           in
           her
           Majesties
           case
           ,
           and
           so
           provoked
           would
           have
           inflicted
           upon
           us
           .
           
             And
             what
             more
             need
             to
             be
             said
             ,
             for
             the
             Vindication
             of
             the
          
           Poenal
           Laws
           
             from
             the
             charge
             of
          
           Injustice
           and
           cruelty
           ,
           
             than
             is
             here
             so
             ingenuously
             confessed
             by
             the
             Secular
             Priests
             ,
             men
             of
             the
             same
             Religion
             with
             those
             who
             complain
             of
             them
             ,
             men
             that
             suffered
             themselves
             in
             some
             measure
             ,
             men
             that
             throughly
             understood
             the
             true
             Reasons
             and
             
             casions
             of
             the
             several
             Laws
             that
             were
             then
             made
             ;
             and
             yet
             a●ter
             all
             this
             ,
             can
             Mr.
          
           Cressy
           
             have
             the
             impudence
             to
             parallel
             these
             Laws
             with
             those
             of
          
           Nero
           ,
           Domitian
           and
           Dioclesian
           ,
           
             and
             to
             say
          
           ,
           that
           they
           who
           suffered
           by
           them
           ,
           suffered
           only
           on
           the
           account
           of
           Religion
           ?
           
             If
             the
             primitive
             Christians
             had
             been
             guilty
             of
             so
             many
             horrible
             Treasons
             and
             Conspiracies
             ,
             if
             they
             had
             attempted
             to
             deprive
             Emperours
             of
             their
             Crowns
             ,
             and
             absolved
             Subjects
             from
             their
             Allegiance
             to
             them
             ,
             if
             they
             had
             joyned
             with
             their
             open
             and
             declared
             enemies
             ,
             and
             imployed
             persons
             time
             after
             time
             to
             assassinate
             them
             ;
             what
             would
             the
             whole
             World
             have
             said
             of
             their
             sufferings
             ?
             Would
             men
             of
             any
             common
             sense
             have
             said
             ,
          
           that
           they
           were
           Martyrs
           for
           Religion
           ?
           
             no
             ;
             but
             that
             they
             dyed
             justly
             and
             deservedly
             for
             their
          
           Treasons
           .
           
             And
             for
             all
             that
             I
             can
             see
             ,
             all
             such
             as
             suffered
             in
             those
             dayes
             ,
             for
             their
             attempts
             on
             their
             Soveraign
             and
             Countrey
             ,
             are
             no
             more
             to
             be
             said
             to
             have
          
           suffered
           for
           Religion
           ,
           
             than
             the
             late
          
           Regicides
           ;
           
             who
             pleaded
             the
          
           Cause
           of
           God
           and
           Religion
           
             as
             well
             as
             they
             ;
             and
             if
             the
             one
             be
          
           Martyrs
           ,
           
             let
             the
             other
             be
             thought
             so
             too
             :
             but
             if
             notwithstanding
             all
             their
             fair
             pretences
             of
          
           Religion
           and
           Conscience
           ,
           the
           Regicides
           
             shall
             not
             be
             thought
             to
             suffer
             for
             their
          
           Religion
           ,
           
             why
             then
             should
             those
             in
             Q.
          
           Elizabeth
           '
           
             s
             
             or
          
           King
           Iames
           '
           
             s
             time
             ,
             who
             suffered
             on
             the
             account
             of
             actual
          
           Treasons
           ,
           
             as
             those
             did
             who
             were
             engaged
             in
             the
          
           Gunpowder
           Treason
           ,
           
             as
             well
             as
             those
             who
             suffered
             in
             the
             Queens
             time
             ?
             And
             if
             the
             supposition
             of
          
           Conscience
           or
           Religion
           
             makes
             all
             men
          
           Martyrs
           ,
           the
           Regicides
           
             will
             put
             in
             their
             plea
             for
          
           Martyrd●m
           ;
           
             if
             it
             be
             not
             ,
             then
             there
             is
             no
             reason
             to
             say
             they
             suffered
             for
          
           Religion
           ,
           
             whom
             the
          
           Law
           
             condemned
             on
             the
             account
             of
          
           Treason
           .
           
             If
             it
             be
             then
             allowed
             ,
             that
             the
          
           Laws
           
             must
             determin
          
           Treason
           ,
           
             then
             it
             will
             follow
             that
             those
             suffer
             for
             Treason
             who
             act
             directly
             against
             those
             Laws
             which
             determine
             it
             to
             be
          
           Treason
           .
        
         
           §
           .
           22.
           
           
             But
             suppose
             the
             Law
             should
             make
             it
             Treason
             for
             men
             to
             serve
             God
             according
             to
             their
             Consciences
             ,
             as
             for
             Roman
             Priests
             to
             officiate
             or
             say
             Mass
             ;
             can
             such
             men
             be
             said
             to
             suffer
             for
             Treason
             if
             they
             be
             taken
             in
             the
             Fact
             ,
             and
             not
             rather
             for
             their
             Religion
             ?
          
           To
           this
           I
           answer
           ,
           that
           a
           great
           regard
           is
           to
           be
           had
           to
           the
           occasion
           of
           making
           such
           a
           Law
           for
           the
           right
           interpretation
           of
           it
           .
           For
           if
           plain
           and
           evident
           
             Treasonable
             actions
          
           were
           the
           first
           occasion
           of
           making
           it
           ,
           as
           it
           is
           confessed
           in
           
             Q.
             Elizabeths
          
           time
           ,
           then
           all
           those
           Persons
           lyable
           to
           the
           suspicion
           of
           the
           State
           ,
           may
           be
           seized
           upon
           in
           what
           way
           soever
           they
           
           discover
           themselves
           ;
           and
           in
           this
           case
           ,
           the
           performing
           Offices
           of
           their
           Function
           is
           not
           the
           motive
           of
           the
           Law
           or
           Reason
           of
           the
           penalty
           ,
           but
           meerly
           the
           Means
           of
           Discovery
           of
           the
           Persons
           .
           For
           by
           reason
           of
           Disguises
           and
           Aequivocations
           ,
           and
           
             mental
             Reservations
          
           being
           set
           on
           foot
           by
           the
           Iesuits
           to
           prevent
           discovery
           ,
           the
           Law
           had
           no
           certain
           way
           of
           finding
           them
           out
           ,
           but
           by
           the
           Offices
           of
           their
           Function
           ,
           in
           which
           the
           Magistrates
           are
           sure
           they
           will
           not
           dissemble
           so
           far
           as
           that
           a
           man
           who
           is
           no
           Priest
           will
           not
           take
           upon
           him
           to
           say
           Mass
           :
           and
           therefore
           the
           Law
           looks
           upon
           the
           Office
           of
           Religion
           ,
           as
           only
           a
           certain
           Criterion
           of
           the
           Persons
           ,
           and
           not
           as
           the
           Reason
           of
           the
           punishment
           ;
           not
           as
           the
           thing
           that
           makes
           them
           guilty
           ,
           but
           as
           the
           way
           of
           finding
           the
           guilty
           .
           As
           if
           we
           should
           suppose
           upon
           the
           account
           of
           the
           Treasons
           of
           many
           years
           and
           frequent
           Rebellions
           and
           conspiracies
           for
           the
           destruction
           of
           the
           King
           and
           Kingdom
           ▪
           which
           any
           Sectaries
           among
           us
           should
           be
           found
           guilty
           of
           (
           as
           for
           instance
           ,
           I
           will
           put
           the
           case
           of
           Quakers
           as
           more
           easily
           differenced
           :
           )
           I
           desire
           to
           know
           ,
           whether
           if
           the
           Law
           made
           it
           poenal
           for
           men
           ,
           
             not
             to
             put
             off
             their
             hats
             ,
          
           only
           out
           of
           consideration
           of
           the
           
             Treasonable
             doctrines
          
           and
           practices
           they
           were
           guilty
           of
           ,
           should
           that
           man
           who
           were
           taken
           because
           
           he
           did
           not
           put
           off
           his
           Hat
           be
           said
           to
           suf●er
           on
           that
           account
           ,
           and
           not
           rather
           upon
           the
           first
           Reason
           and
           Motive
           of
           the
           Law
           ?
           In
           the
           
             Statute
             23
             Eliz.
             c.
          
           1.
           the
           whole
           intent
           and
           design
           of
           the
           Law
           is
           expressed
           to
           be
           ,
           
             to
             keep
             persons
             from
             withdrawing
             her
             Majesties
             Subjects
             from
             their
             Obedience
             to
             her
             :
             and
             because
             the
             Pope
             had
             engaged
             himself
             in
             several
             Treasons
             and
             Rebellions
             against
             her
             ,
             by
             giving
             assistance
             to
             them
             ,
             and
             endeavouring
             what
             in
             him
             lay
             to
             deprive
             the
             Queen
             of
             her
             Crown
             ,
             therefore
             the
             drawing
             any
             persons
             to
             promise
             Obedience
             to
             the
             Pope
             is
             adjudged
             Treason
             ,
             as
             well
             as
             to
             any
             other
             Prince
             ,
             State
             ,
             or
             Potentate
             .
          
           And
           where
           there
           is
           an
           equality
           of
           Reason
           ,
           why
           should
           there
           not
           be
           an
           equality
           in
           the
           punishment
           ?
           If
           any
           other
           Prince
           should
           have
           engaged
           Persons
           in
           the
           same
           actions
           which
           the
           Pope
           did
           ,
           there
           is
           no
           question
           they
           had
           been
           
             Treasonable
             actions
          
           ;
           the
           Question
           this
           ,
           whether
           that
           which
           would
           be
           Treason
           if
           any
           other
           commands
           it
           ,
           ceases
           to
           be
           Treason
           when
           the
           Pope
           allows
           or
           requires
           it
           ?
           If
           it
           doth
           so
           ,
           then
           the
           Pope
           must
           be
           acknowledged
           to
           have
           a
           supreme
           Temporal
           Power
           over
           Princes
           ,
           and
           they
           are
           all
           but
           his
           Vassals
           ,
           which
           is
           expresly
           against
           the
           ancient
           Law
           of
           16
           R.
           2.
           if
           it
           remains
           Treason
           ,
           
           then
           those
           may
           be
           justly
           executed
           for
           Treason
           who
           do
           no
           more
           than
           what
           the
           Pope
           requires
           them
           ,
           and
           which
           they
           may
           think
           themselves
           bound
           in
           Conscience
           to
           do
           .
        
         
           
             But
             on
             this
             account
             may
             not
             any
             act
             of
             Religion
             be
             made
             Treason
             ,
             if
             the
             Law-makers
             think
             fit
             to
             make
             it
             so
             ?
          
           By
           no
           means
           ;
           for
           in
           this
           case
           ,
           there
           was
           an
           apparent
           tendency
           to
           disobedience
           and
           Treason
           in
           promising
           obedience
           to
           the
           Pope
           ;
           but
           there
           is
           no
           such
           thing
           in
           any
           meer
           act
           of
           Religion
           ,
           considered
           as
           such
           :
           but
           when
           Priests
           have
           been
           known
           to
           be
           the
           common
           instruments
           of
           Treasons
           ,
           as
           they
           were
           then
           ,
           by
           the
           confession
           of
           the
           
             Secular
             Priests
          
           ;
           then
           those
           actions
           which
           are
           performed
           by
           such
           persons
           ,
           and
           are
           proper
           only
           to
           themselves
           ,
           are
           looked
           on
           in
           the
           sense
           of
           the
           Law
           and
           according
           to
           the
           intention
           of
           it
           ,
           but
           only
           as
           the
           certain
           means
           of
           knowing
           the
           Persons
           whom
           the
           Law
           designs
           to
           punish
           .
           So
           that
           if
           we
           do
           allow
           ,
           that
           the
           Law
           of
           the
           Land
           can
           declare
           Treason
           in
           any
           sort
           of
           Persons
           ,
           and
           punish
           Persons
           for
           being
           guilty
           ,
           and
           appoint
           a
           certain
           means
           of
           discovering
           the
           guilty
           ;
           then
           there
           is
           nothing
           in
           that
           severe
           Law
           23
           Eliz
           c.
           1.
           which
           is
           not
           according
           to
           justice
           and
           equity
           ;
           alwayes
           supposing
           ,
           that
           some
           
           notorious
           Treasonable
           actions
           ,
           and
           not
           the
           bare
           acts
           of
           Religion
           were
           the
           first
           Occasions
           or
           antecedent
           Motives
           of
           those
           Laws
           ,
           which
           is
           fully
           confessed
           and
           proved
           in
           this
           case
           by
           the
           most
           impartial
           witnesses
           ,
           viz.
           
             the
             Secular
             Priests
          
           .
           And
           the
           Preface
           to
           the
           Statute
           27
           
             Eliz.
             c.
          
           2.
           gives
           the
           best
           interpretation
           of
           the
           design
           of
           it
           ,
           viz.
           
             Whereas
             divers
             persons
             ,
             called
             or
             professed
             Iesuits
             ,
             Seminary
             Priests
             ,
             and
             other
             Priests
             which
             have
             been
             ,
             and
             from
             time
             to
             time
             ,
             are
             made
             in
             the
             parts
             beyond
             the
             Seas
             ,
             by
             or
             according
             to
             the
             Order
             and
             Rites
             of
             the
             Romish
             Church
             ,
             have
             of
             late
             comen
             and
             been
             sent
             ,
             and
             daily
             do
             come
             and
             are
             sent
             into
             this
             Realm
             of
          
           England
           
             and
             other
             the
             Queen
             Majesties
             Dominions
             of
             purpose
             ,
             (
             as
             it
             hath
             appeared
             )
             as
             well
             by
             their
             own
             examinations
             and
             confessions
             ,
             as
             divers
             other
             manifest
             means
             and
             proofs
             ,
             not
             only
             to
             withdraw
             her
             Highness
             Subjects
             from
             their
             due
             obedience
             to
             her
             Majesty
             ,
             but
             also
             to
             stir
             up
             and
             move
             Sedition
             ,
             Rebellion
             ,
             and
             open
             Hostility
             ,
             within
             the
             same
             her
             Highness
             Realms
             and
             Dominions
             ,
             to
             the
             great
             endangering
             of
             the
             safety
             of
             her
             most
             Royal
             Person
             ,
             and
             to
             the
             utter
             ruine
             ,
             desolation
             and
             overthrow
             of
             the
             whole
             Realm
             ,
             if
             the
             same
             be
             not
             the
             sooner
             by
             some
             good
             means
             foreseen
             and
             prevented
             .
             
             For
             reformation
             whereof
             be
             it
             ordained
             ,
          
           &c.
           
           Can
           any
           thing
           be
           plainer
           from
           hence
           ,
           than
           that
           the
           whole
           scope
           and
           design
           of
           this
           Law
           is
           only
           to
           prevent
           treasonable
           attempts
           ,
           though
           masked
           only
           under
           a
           pretence
           of
           Religion
           ?
           If
           the
           design
           had
           been
           against
           their
           Religion
           ,
           the
           Preface
           of
           the
           Law
           would
           have
           mentioned
           only
           the
           exercise
           of
           their
           Religion
           ,
           which
           it
           doth
           not
           .
           But
           withal
           is
           there
           not
           a
           Proviso
           in
           the
           same
           
             Act
             ,
             that
             it
             shall
             not
             in
             any
             wise
             extend
             to
             any
             Iesuit
             or
             Priest
             that
             will
             take
             the
             Oath
             of
             Supremacy
          
           ;
           then
           it
           seems
           all
           the
           Religion
           they
           suffer
           for
           must
           be
           contai●ed
           only
           in
           what
           is
           renounced
           by
           the
           
             Oath
             of
             Supremacy
          
           .
           And
           is
           this
           at
           last
           
             the
             suffering
             for
             Religion
          
           Mr.
           Cressy
           talks
           of
           ,
           viz.
           for
           the
           
             Popes
             Personal
             Authority
             and
             Iurisdiction
          
           here
           ?
           But
           who
           were
           the
           men
           that
           first
           rejected
           that
           Autho●ity
           and
           Jurisdiction
           here
           ?
           Former
           Princes
           long
           before
           the
           Reformation
           did
           it
           as
           far
           as
           they
           thought
           fit
           ;
           and
           made
           no
           scruple
           of
           restraining
           it
           ,
           as
           far
           as
           they
           judged
           convenient
           ;
           and
           upon
           the
           same
           Reasons
           they
           went
           so
           far
           ,
           H.
           8.
           and
           other
           Princes
           might
           go
           much
           farther
           .
           For
           the
           reason
           they
           went
           upon
           was
           ,
           the
           repugnancy
           of
           what
           they
           opposed
           to
           the
           Rights
           of
           the
           Crown
           ;
           and
           was
           there
           any
           other
           
           ground
           of
           the
           casting
           out
           the
           
             Popes
             Supremacy
          
           ,
           when
           long
           experience
           had
           taught
           men
           that
           it
           was
           to
           little
           purpo●e
           to
           cut
           off
           the
           Tayl
           of
           the
           Serpent
           ,
           while
           the
           Head
           and
           Body
           were
           sound
           ?
           But
           who
           were
           the
           zealous
           men
           in
           Henry
           the
           Eighths
           dayes
           against
           the
           Popes
           Authority
           and
           Jurisdiction
           ?
           Were
           not
           
             Stephen
             Gardner
          
           and
           Bonner
           as
           fierce
           as
           any
           against
           it
           ?
           and
           if
           they
           were
           not
           in
           good
           earnest
           ,
           they
           were
           notorious
           Hypocrites
           ,
           as
           any
           one
           may
           see
           by
           reading
           Gardners
           Book
           of
           
             True
             Obedience
          
           ,
           with
           Bonners
           Preface
           ;
           wherein
           very
           smart
           things
           are
           said
           ,
           and
           with
           good
           Reason
           against
           making
           the
           Supremacy
           challenged
           by
           the
           Pope
           any
           part
           of
           
             Catholic●
             Religion
          
           .
           Did
           not
           all
           the
           Bishops
           in
           H.
           8.
           time
           ,
           (
           Fisher
           excepted
           )
           joyn
           in
           rejecting
           the
           
             Popes
             Supremacy
          
           ?
           And
           was
           there
           no
           
             Catholick
             Religion
          
           left
           in
           England
           when
           that
           was
           gone
           ?
           It
           seems
           then
           the
           whole
           Cause
           of
           Religion
           is
           reduced
           to
           a
           very
           narrow
           compass
           ,
           and
           hangs
           on
           a
           very
           slender
           thread
           .
           If
           there
           be
           no
           more
           in
           Christian
           Religion
           ,
           than
           what
           is
           rejected
           by
           the
           Oath
           of
           Supremacy
           ,
           it
           a
           is
           very
           earthly
           and
           quarrelsome
           thing
           ;
           for
           it
           filled
           the
           World
           with
           perpetual
           broils
           and
           confusions
           ,
           and
           produced
           dreadful
           effects
           where
           ever
           it
           was
           entertained
           ;
           and
           leaves
           a
           sting
           behind
           where
           its
           power
           is
           cut
           off
           .
        
         
         
           But
           the
           Author
           of
           the
           Answer
           to
           the
           
             Execution
             of
             Iustice
             in
             England
          
           ,
           &c.
           who
           is
           supposed
           to
           be
           
             Cardinal
             Allen
          
           ,
           speaks
           out
           in
           this
           matter
           ,
           and
           saith
           plainly
           ,
           
             that
             it
             is
             a
             part
             of
             Catholick
             Doctrine
             ,
             that
             heretical
             Princes
             being
             excommunicated
             by
             the
             Pope
             ,
          
           
           
             are
             to
             be
             deprived
             of
             their
             Kingdoms
             ,
             and
             their
             Subjects
             immediately
             upon
             excommunication
             are
             absolved
             from
             their
             Allegiance
             ;
             which
             he
             saith
             ,
             is
             not
             only
             the
             doctrine
             of
          
           Aquinas
           ,
           and
           Tolet
           ,
           
             and
             of
             the
          
           Canon
           Law
           ,
           
             but
             of
             the
             Council
             of
          
           Lateran
           ,
           and
           as
           he
           endeavours
           to
           prove
           ,
           of
           Scripture
           too
           :
           
             and
             that
             War
             for
             Religion
             is
             not
             only
             just
             but
             honourable
             ;
             and
             for
             the
             deposing
             of
             Princes
             ,
             he
             brings
             several
             instances
             from
          
           Gregory
           
             the
             seventh
             downwards
             :
             particularly
             King
          
           John
           and
           Henry
           
             the
             second
          
           ;
           and
           saith
           ,
           
             that
             the
             promise
             of
             obedience
             to
             Princes
             is
             only
             a
             conditional
             contract
             ,
             and
             if
             they
             fail
             of
             their
             faith
             to
             God
             ,
             they
             are
             free
             as
             to
             the
             faith
             they
             promised
             them
             .
          
           This
           I
           confess
           ,
           is
           speaking
           to
           the
           purpose
           ,
           and
           the
           only
           way
           in
           appearance
           to
           make
           them
           
             suffer
             for
             Religion
          
           ;
           for
           no
           doubt
           ,
           these
           were
           the
           principles
           ,
           which
           led
           them
           to
           those
           treasonable
           practices
           for
           which
           they
           suffered
           .
           But
           the
           main
           question
           remains
           still
           ,
           whether
           Treason
           be
           not
           Treason
           ,
           because
           a
           man
           thinks
           
           himself
           bound
           in
           Conscience
           to
           commit
           it
           ?
           and
           whether
           Magistrates
           have
           not
           reason
           to
           make
           severe
           Laws
           ,
           when
           such
           dangerous
           and
           destructive
           principles
           to
           Government
           are
           embraced
           as
           a
           part
           of
           Religion
           ?
           If
           there
           be
           any
           such
           thing
           as
           
             Civil
             Government
          
           appointed
           by
           God
           ,
           it
           must
           be
           supposed
           to
           have
           a
           just
           and
           natural
           Right
           and
           Power
           to
           preserve
           it self
           :
           but
           how
           can
           it
           maintain
           it self
           without
           a
           just
           power
           to
           punish
           those
           that
           disturb
           and
           overthrow
           it
           ?
           if
           it
           have
           such
           a
           Power
           ,
           it
           must
           have
           Authority
           to
           judge
           of
           those
           actions
           which
           are
           pernicious
           and
           dangerous
           to
           it self
           ;
           and
           if
           there
           be
           such
           a
           natural
           inherent
           
             Right
             ,
             Power
          
           and
           Authority
           ,
           antecedently
           to
           any
           positive
           Laws
           of
           Religion
           ;
           either
           we
           must
           suppose
           that
           Religion
           left
           
             Civil
             Government
          
           as
           it
           was
           ,
           and
           then
           it
           hath
           the
           Power
           of
           judging
           all
           sorts
           of
           actions
           ,
           so
           far
           as
           they
           have
           an
           influence
           on
           the
           Civil
           Government
           ,
           so
           that
           no
           pretence
           of
           Religion
           can
           excuse
           
             Treasonable
             actions
          
           ;
           or
           we
           must
           assert
           that
           the
           Christian
           Religion
           hath
           taken
           away
           the
           
             natural
             Rights
          
           of
           Government
           which
           is
           very
           repugnant
           to
           the
           doctrine
           of
           Christianity
           ,
           and
           all
           the
           examples
           of
           the
           Primitive
           Church
           .
           The
           substance
           therefore
           ,
           of
           what
           I
           say
           about
           
             suffering
             for
             Religion
          
           ,
           or
           
             for
             Treason
          
           is
           this
           ;
           that
           whatever
           principles
           or
           
           actions
           tend
           to
           the
           destruction
           of
           the
           Civil
           Government
           ,
           are
           in
           themselves
           Treasonable
           antecedent
           to
           Laws
           ;
           that
           Laws
           may
           justly
           determine
           the
           nature
           and
           degrees
           of
           punishment
           ,
           that
           those
           who
           are
           guilty
           of
           such
           actions
           ,
           let
           them
           be
           done
           out
           of
           what
           principle
           soever
           ,
           are
           justly
           lyable
           to
           punishment
           on
           the
           account
           of
           Treason
           ;
           and
           in
           the
           judgement
           of
           the
           Law
           and
           Reason
           do
           suffer
           on
           that
           account
           ,
           what
           ever
           private
           opinions
           they
           may
           have
           who
           do
           these
           things
           ,
           concerning
           the
           obligations
           of
           Conscience
           to
           do
           them
           :
           and
           where
           there
           is
           just
           suspicion
           of
           a
           number
           of
           persons
           not
           easily
           discerned
           ,
           the
           Laws
           may
           make
           use
           of
           certain
           Marks
           to
           discover
           them
           ,
           although
           it
           happens
           that
           those
           marks
           prove
           actions
           of
           Religion
           ;
           which
           actions
           are
           not
           thereby
           made
           the
           Cause
           of
           their
           suffering
           ,
           but
           those
           principles
           or
           actions
           which
           were
           the
           first
           occasions
           and
           Motives
           of
           making
           those
           Laws
           .
           From
           which
           it
           is
           ,
           I
           suppose
           ,
           evident
           ,
           that
           if
           the
           antient
           Poenal
           Laws
           were
           just
           and
           reasonable
           ,
           our
           modern
           Laws
           are
           so
           too
           ,
           because
           the
           Occasions
           of
           making
           them
           were
           of
           as
           high
           a
           Nature
           ,
           and
           the
           guilt
           as
           proportionable
           to
           the
           penalty
           ;
           and
           that
           men
           did
           no
           more
           suffer
           for
           Religion
           by
           these
           ,
           than
           by
           the
           
             Antient
             Poenal
             Laws
          
           .
        
         
         
           §
           .
           23.
           2.
           
           But
           supposing
           these
           Laws
           were
           acknowledged
           to
           be
           
             just
             and
             reasonable
             ▪
          
           as
           to
           the
           Actors
           of
           those
           Treasons
           ,
           the
           Question
           is
           ,
           
             Whether
             they
             continue
             just
             ,
             as
             to
             other
             persons
             who
             cannot
             be
             proved
             actually
             guilty
             of
             those
             Treasons
             ?
          
           And
           here
           I
           confess
           ,
           as
           to
           the
           principles
           of
           natural
           Reason
           ,
           the
           case
           doth
           vary
           according
           to
           circumstances
           :
           For
           ,
        
         
           1.
           
           In
           a
           jealous
           and
           suspicious
           time
           ,
           when
           many
           Treasons
           have
           been
           acted
           ,
           and
           more
           are
           feared
           by
           virtue
           of
           bad
           principles
           ,
           the
           Government
           may
           justly
           proceed
           upon
           the
           tryal
           of
           the
           principles
           to
           the
           conviction
           of
           Persons
           who
           own
           them
           ,
           without
           plain
           evidence
           of
           the
           particular
           guilt
           of
           the
           outward
           actions
           of
           Treason
           .
           For
           the
           very
           designing
           of
           Treason
           is
           lyable
           to
           the
           severity
           of
           the
           Law
           ,
           if
           it
           come
           to
           be
           discovered
           ;
           and
           where
           the
           safety
           of
           the
           publick
           is
           really
           in
           great
           danger
           ,
           the
           greatest
           caution
           is
           necessa●y
           ●or
           the
           prevention
           of
           evil
           ;
           and
           some
           actions
           are
           lawful
           for
           publick
           safety
           which
           are
           not
           in
           particular
           cases
           .
           Especially
           when
           sufficient
           warning
           is
           given
           before-hand
           by
           the
           Law
           ,
           and
           men
           cannot
           come
           within
           the
           danger
           of
           it
           without
           palpable
           disobedience
           ,
           as
           in
           the
           case
           of
           
             Seminary
             Priests
             coming
             into
             the
             Nation
             ,
             when
             forbidden
             
             to
             do
             it
             under
             severe
             penalties
          
           ;
           In
           which
           case
           the
           very
           contempt
           of
           the
           Law
           and
           Government
           ,
           makes
           them
           justly
           obnoxious
           to
           the
           force
           of
           it
           .
           He
           that
           owns
           the
           principles
           that
           lead
           him
           to
           Treason
           ,
           wants
           only
           an
           opportunity
           to
           act
           them
           ;
           and
           therefore
           in
           cases
           of
           great
           danger
           ,
           the
           not
           renouncing
           the
           principles
           may
           justly
           expose
           men
           to
           the
           sentence
           of
           the
           Law.
           And
           if
           it
           be
           lawful
           to
           make
           any
           principles
           or
           declared
           opinions
           or
           words
           treasonable
           ,
           it
           cannot
           be
           unjust
           to
           make
           men
           suffer
           for
           them
           .
        
         
           2.
           
           In
           quiet
           times
           when
           the
           apprehension
           of
           present
           danger
           is
           not
           great
           ,
           it
           hath
           been
           the
           Wisdom
           of
           our
           Government
           to
           suffer
           the
           course
           of
           Law
           to
           proceed
           ,
           but
           not
           to
           a
           rigorous
           execution
           .
           For
           the
           Law
           being
           in
           its
           force
           ,
           keeps
           persons
           of
           dangerous
           principles
           more
           in
           awe
           ,
           who
           will
           be
           very
           cautious
           of
           broaching
           and
           maintaining
           those
           principles
           which
           they
           hold
           ;
           and
           consequently
           cannot
           have
           so
           bad
           effects
           ,
           as
           when
           they
           have
           full
           liberty
           to
           vent
           them
           ;
           but
           in
           case
           Persons
           have
           been
           seized
           upon
           by
           the
           legal
           wayes
           of
           discovery
           ,
           who
           yet
           have
           not
           been
           actually
           seditious
           ,
           it
           hath
           been
           the
           excellent
           moderation
           of
           our
           Government
           ,
           not
           to
           proceed
           to
           any
           great
           severities
           .
        
         
         
           3.
           
           There
           can
           be
           no
           sufficient
           reason
           given
           for
           the
           total
           repeal
           of
           Laws
           at
           first
           made
           upon
           good
           grounds
           ,
           where
           there
           is
           not
           sufficient
           security
           given
           that
           all
           those
           ,
           for
           whom
           they
           were
           intended
           ,
           have
           renounced
           those
           principles
           which
           were
           the
           first
           occasions
           of
           making
           them
           .
           These
           things
           I
           yield
           to
           be
           reasonable
           .
        
         
           1.
           
           That
           where
           there
           is
           a
           real
           difference
           in
           principles
           ,
           the
           Government
           should
           make
           a
           difference
           ;
           because
           the
           reason
           of
           the
           Law
           ,
           is
           the
           danger
           of
           those
           principles
           ;
           which
           if
           some
           hear●●●y
           renounce
           ,
           there
           seems
           to
           be
           no
           ground
           ,
           that
           they
           should
           suffer
           equally
           with
           those
           who
           will
           not
           ;
           but
           since
           the
           Law
           is
           already
           in
           being
           ,
           and
           it
           is
           easier
           to
           preserve
           old
           Laws
           ,
           than
           to
           make
           new
           ones
           ,
           whether
           the
           difference
           should
           be
           by
           Law
           ,
           or
           by
           Priviledge
           ,
           becomes
           the
           Wisdom
           of
           our
           Law-makers
           to
           determine
           .
        
         
           2.
           
           That
           such
           who
           enjoy
           such
           a
           Priviledge
           ,
           should
           give
           the
           greatest
           satisfaction
           as
           to
           their
           sincerity
           in
           renouncing
           these
           principles
           ;
           for
           if
           there
           be
           still
           ground
           to
           suspect
           their
           sincerity
           in
           renouncing
           ,
           by
           reason
           of
           
             ambiguous
             phrases
             ,
             aequivocations
             in
             words
             ,
             or
             reservations
             in
             their
             minds
             ,
          
           they
           give
           instead
           of
           real
           satisfaction
           ,
           greater
           cause
           of
           jealousie
           ,
           because
           of
           the
           abuse
           
           they
           put
           thereby
           upon
           the
           Government
           .
           For
           if
           men
           do
           aequivocate
           in
           
             renouncing
             aequivocation
          
           (
           which
           it
           is
           very
           possible
           for
           men
           that
           hold
           that
           Doctrine
           to
           do
           )
           they
           thereby
           forfeit
           their
           credit
           to
           so
           high
           a
           degree
           ,
           that
           they
           cannot
           be
           safely
           trusted
           in
           any
           Oaths
           or
           Protestations
           .
           This
           therefore
           ought
           to
           be
           made
           sure
           ,
           that
           men
           use
           the
           greatest
           sincerity
           in
           what
           they
           do
           ,
           or
           else
           there
           is
           no
           ground
           to
           grant
           any
           favour
           upon
           their
           offers
           of
           satisfaction
           .
        
         
           3.
           
           Where
           there
           is
           sufficient
           ground
           to
           believe
           ,
           that
           the
           much
           greater
           number
           will
           not
           give
           sufficient
           satisfaction
           as
           to
           the
           renouncing
           the
           dangerous
           principles
           to
           Civil
           Government
           ,
           there
           is
           no
           reason
           for
           a
           total
           repeal
           of
           the
           
             Poenal
             Laws
          
           already
           established
           .
           For
           if
           the
           Reason
           of
           the
           Laws
           was
           just
           at
           first
           ,
           and
           the
           same
           Reason
           continues
           ,
           it
           becomes
           not
           the
           Wisdom
           of
           a
           Nation
           to
           take
           off
           the
           curb
           it
           hath
           upon
           a
           dangerous
           and
           growing
           party
           :
           and
           however
           cautious
           and
           reserved
           many
           may
           seem
           ,
           while
           the
           Laws
           are
           in
           force
           ,
           no
           man
           knows
           how
           much
           those
           principles
           may
           more
           openly
           shew
           themselves
           ;
           and
           what
           practices
           may
           follow
           upon
           them
           ,
           when
           impunity
           tempts
           them
           .
           I
           do
           not
           plead
           for
           
             sanguinary
             Laws
          
           towards
           innocent
           and
           peaceably
           minded
           
           men
           (
           whatever
           their
           opinions
           be
           ;
           and
           how
           hardly
           soever
           my
           Adversaries
           think
           and
           speak
           of
           me
           ,
           I
           would
           shew
           my
           Religion
           to
           be
           better
           than
           theirs
           by
           having
           more
           Charity
           and
           Kindness
           towards
           them
           ,
           than
           I
           ●ear
           they
           would
           shew
           me
           were
           I
           in
           their
           circumstances
           )
           but
           I
           find
           that
           even
           some
           of
           themselves
           think
           fit
           not
           to
           have
           those
           Laws
           taken
           off
           from
           men
           of
           the
           
             Iesuitical
             Principles
          
           ;
           as
           appears
           by
           a
           Discourse
           written
           to
           that
           purpose
           ,
           
           since
           his
           Majesties
           Return
           ,
           by
           one
           of
           their
           own
           Religion
           .
           Wherein
           he
           shews
           ,
        
         
           1.
           
           That
           the
           Iesuitical
           party
           by
           their
           unjust
           and
           wicked
           practices
           provoked
           the
           Magistrates
           to
           enact
           those
           Laws
           ;
           and
           that
           their
           seditious
           principles
           are
           too
           deeply
           guilty
           of
           the
           Blood
           of
           Priests
           and
           Catholicks
           shed
           in
           the
           Kingdom
           ever
           since
           they
           came
           into
           it
           :
           and
           that
           it
           is
           their
           principle
           to
           manage
           Religion
           ,
           not
           by
           perswasion
           but
           by
           command
           and
           force
           ;
           and
           then
           reckons
           up
           the
           several
           Treasons
           in
           Queen
           
           Elizabeth's
           time
           ,
           the
           Iesuitical
           design
           of
           excluding
           the
           Scottish
           succession
           and
           title
           of
           our
           Soveraign
           ;
           the
           Gunpowder
           Treason
           ;
           which
           if
           it
           were
           not
           their
           invention
           ,
           he
           confesses
           they
           were
           highly
           accessary
           to
           it
           ,
           by
           prayers
           before
           hand
           ,
           and
           
           publick
           testifications
           after
           the
           fact
           was
           discovered
           ;
           nay
           many
           years
           after
           they
           did
           ,
           and
           peradventure
           to
           this
           very
           day
           still
           do
           pertinaciously
           adhere
           to
           it
           .
           2.
           
           That
           their
           practices
           of
           usurping
           Iurisdiction
           ,
           making
           Colledges
           and
           Provinces
           in
           and
           for
           Enland
           ;
           possessing
           themselves
           of
           great
           summs
           of
           money
           for
           such
           ends
           ,
           are
           against
           the
           ancient
           Laws
           of
           the
           Land
           even
           in
           Catholick
           times
           ;
           it
           being
           the
           Law
           of
           England
           that
           no
           Ecclesiastical
           Community
           may
           settle
           here
           ,
           unless
           admitted
           by
           the
           Civil
           Power
           ;
           and
           those
           that
           entertain
           them
           are
           subject
           to
           the
           penalties
           ordained
           by
           the
           Ancient
           Laws
           .
           3.
           
           That
           it
           is
           no
           evidence
           of
           their
           Loyalty
           that
           any
           of
           them
           have
           been
           of
           the
           Kings
           side
           ,
           it
           being
           a
           Maxim
           or
           Practice
           of
           their
           Society
           in
           quarrels
           of
           Princes
           and
           Great
           men
           to
           have
           some
           of
           their
           Fathers
           on
           one
           part
           and
           others
           for
           the
           contrary
           ;
           which
           is
           a
           manifest
           sign
           they
           are
           faithful
           to
           neither
           .
           4.
           
           That
           there
           is
           no
           ground
           to
           trust
           them
           ,
           because
           of
           their
           doctrine
           of
           Probability
           ;
           and
           their
           General
           can
           make
           what
           doctrine
           he
           pleases
           probable
           ,
           for
           the
           opinion
           of
           three
           Divines
           is
           sufficient
           to
           make
           a
           Doctrine
           probable
           ,
           and
           whatever
           is
           so
           ,
           must
           be
           done
           by
           them
           when
           commanded
           by
           their
           Superiours
           ;
           so
           
           that
           the
           tenderness
           of
           their
           Consciences
           is
           only
           about
           doing
           ,
           or
           doing
           what
           their
           Superiours
           orders
           them
           :
           besides
           ,
           their
           doctrines
           about
           deposing
           Princes
           ,
           Equivocations
           ,
           mental
           Reservations
           ,
           and
           divers
           other
           juggles
           .
           5.
           
           That
           they
           have
           never
           yet
           renounced
           the
           doctrine
           of
           the
           Popes
           deposing
           Princes
           ;
           that
           their
           Generals
           order
           against
           teaching
           this
           doctrine
           was
           a
           meer
           trick
           ,
           and
           never
           pretended
           to
           reach
           England
           ,
           that
           Santarellus
           his
           Book
           was
           Printed
           ten
           years
           after
           it
           ,
           teaching
           the
           power
           of
           deposing
           in
           all
           latitude
           ;
           and
           why
           should
           the
           peace
           of
           Kingdoms
           have
           no
           better
           security
           than
           their
           Generals
           Order
           ?
           Who
           knows
           how
           soon
           that
           may
           alter
           ,
           when
           good
           circumstances
           happen
           ?
           and
           then
           it
           will
           be
           a
           mortal
           sin
           not
           to
           teach
           this
           doctrine
           :
           that
           the
           Iesuits
           have
           never
           spoken
           one
           unkind
           word
           against
           this
           Power
           of
           deposing
           Princes
           ;
           that
           when
           the
           Pope
           shall
           think
           fit
           to
           attempt
           deposing
           a
           King
           of
           England
           ,
           no
           doubt
           their
           Generals
           Order
           will
           be
           released
           .
           6.
           
           That
           by
           their
           particular
           vow
           of
           obedience
           to
           the
           Pope
           ,
           they
           are
           bound
           to
           do
           whatever
           he
           commands
           them
           ;
           as
           for
           example
           ,
           if
           the
           Pope
           should
           excommunicate
           or
           depose
           the
           Prince
           ,
           and
           command
           them
           to
           move
           Catholicks
           to
           take
           up
           Arms
           ,
           they
           are
           
           bound
           by
           their
           Vow
           to
           do
           it
           .
           7.
           
           That
           they
           make
           themselves
           Soveraigns
           over
           the
           Kings
           Subjects
           ,
           by
           usurping
           a
           power
           of
           life
           and
           death
           over
           those
           of
           their
           Order
           for
           pretended
           crimes
           committed
           in
           England
           ,
           which
           is
           High
           Treason
           ;
           for
           their
           Subjects
           have
           other
           Soveraigns
           besides
           the
           King.
           8.
           
           That
           there
           can
           be
           no
           sufficient
           security
           given
           by
           them
           ,
           who
           hold
           the
           Popes
           personal
           infallibility
           ;
           for
           whatever
           protestations
           ,
           or
           renunciations
           they
           may
           make
           at
           present
           ,
           they
           will
           be
           obliged
           to
           the
           contrary
           whensoever
           the
           Pope
           declares
           his
           judgement
           so
           :
           and
           therefore
           no
           hearty
           Allegiance
           can
           be
           expected
           from
           those
           who
           hold
           it
           ,
           but
           such
           as
           must
           waver
           with
           every
           blast
           from
           Rome
           .
           9.
           
           That
           they
           not
           only
           renounce
           the
           doctrines
           of
           Equivocation
           and
           Mental
           Reservation
           ,
           without
           which
           all
           other
           protestations
           afford
           very
           little
           security
           ;
           but
           men
           ought
           to
           be
           assured
           ,
           that
           they
           do
           not
           practise
           them
           ,
           when
           they
           do
           renounce
           them
           ;
           and
           he
           desires
           them
           to
           find
           out
           some
           way
           for
           this
           ,
           which
           it
           seems
           came
           not
           into
           his
           head
           .
           10.
           
           That
           without
           renouncing
           those
           doctrines
           which
           are
           dangerous
           to
           the
           Civil
           Government
           there
           is
           no
           reason
           to
           expect
           favour
           from
           it
           :
           for
           temporal
           subjection
           to
           Princes
           is
           the
           main
           
           ground
           of
           the
           peace
           and
           good
           Government
           of
           the
           Common-wealth
           ;
           and
           what
           is
           against
           that
           is
           against
           the
           Law
           of
           God
           and
           Nature
           .
        
         
           §
           .
           24.
           
           I
           now
           come
           in
           the
           last
           place
           to
           consider
           the
           proposals
           made
           by
           Mr.
           Cressy
           for
           satisfaction
           to
           the
           Government
           and
           the
           repeal
           of
           the
           
             poenal
             Laws
          
           :
           which
           are
           of
           two
           kinds
           ,
           1.
           
           
             Subscribing
             the
             censures
             of
             the
             Faculty
             of
          
           Paris
           1663.
           and
           1626.
           2.
           
           
             Taking
             the
             Oath
             of
             Allegiance
             ,
             if
             the
             word
          
           heretical
           
             were
             turned
             into
             Repugnant
             to
             the
             word
             of
             God.
             
          
        
         
           But
           ,
           1.
           
           It
           were
           worth
           knowing
           what
           Authority
           Mr.
           Cressy
           had
           to
           make
           these
           proposals
           in
           behalf
           of
           
             all
             the
             Roman-Catholicks
             of
          
           England
           :
           he
           saith
           indeed
           ,
           
             that
             his
             Book
             is
             published
          
           permiss●
           Superiorum
           ,
           
             and
             what
             he
             writes
             ,
             is
             not
             the
             inconsiderable
             opinion
             of
             one
             particular
             person
             only
             :
          
           And
           what
           then
           ?
           It
           may
           be
           two
           or
           three
           more
           may
           be
           of
           his
           mind
           ,
           it
           may
           be
           his
           Superiours
           are
           ,
           it
           may
           be
           several
           Gentlemen
           not
           governed
           by
           the
           
             Iesuitical
             party
          
           a●e
           :
           but
           is
           the
           State
           of
           Affairs
           so
           mightily
           changed
           among
           them
           since
           1662
           ?
           Will
           not
           the
           same
           
           Reasons
           ●
           old
           good
           still
           ,
           that
           the
           Iesuitical
           party
           
           is
           not
           to
           be
           trusted
           in
           these
           matters
           ▪
           have
           they
           made
           any
           renunciation
           since
           ,
           of
           any
           of
           those
           doctrines
           which
           were
           thought
           so
           dangerous
           then
           ?
           or
           are
           they
           quite
           gone
           from
           us
           ,
           and
           to
           use
           Mr.
           
           Cressy's
           own
           comparison
           ,
           
             like
             Rats
             have
             forsaken
             a
             sinking
             Ship
             ?
          
           It
           would
           be
           great
           Joy
           to
           the
           whole
           Nation
           to
           hear
           we
           were
           so
           well
           rid
           of
           them
           ?
           but
           which
           way
           went
           they
           ?
           in
           what
           storm
           were
           they
           carried
           ?
           Was
           it
           in
           the
           late
           great
           Hurrican
           ?
           or
           were
           they
           conveyed
           invisibly
           through
           some
           passage
           under
           ground
           ?
           But
           they
           are
           subtle
           men
           ,
           they
           say
           ,
           and
           full
           of
           tricks
           ,
           and
           therefore
           may
           seem
           to
           be
           gone
           and
           not
           be
           gone
           ,
           even
           as
           they
           please
           .
           Mr.
           Cressy
           it
           seems
           hath
           a
           a
           Power
           beyond
           Proclamations
           ,
           for
           he
           can
           send
           away
           the
           whole
           Fry
           in
           a
           tr●ce
           ;
           but
           a
           turn
           of
           his
           hand
           ,
           and
           not
           a
           Iesuit
           ,
           or
           a
           man
           of
           his
           principles
           appears
           more
           in
           England
           .
           But
           for
           all
           this
           ,
           neither
           the
           Benedictins
           ,
           nor
           
             Secular
             Priests
          
           ,
           can
           get
           rid
           of
           them
           so
           easily
           ;
           they
           swarm
           and
           govern
           too
           much
           for
           their
           interests
           ;
           they
           have
           too
           many
           Colleges
           in
           England
           to
           forsake
           them
           so
           easily
           ,
           and
           too
           rich
           a
           Bank
           to
           run
           away
           and
           leave
           it
           behind
           them
           :
           it
           may
           be
           ,
           some
           of
           the
           poorer
           Orders
           would
           fain
           be
           fingering
           of
           it
           ,
           and
           therefore
           represent
           the
           poor
           
           harmless
           Iesuits
           ,
           as
           the
           
             only
             dangerous
             persons
             to
             the
             Civil
             Government
             ,
          
           whereas
           they
           think
           themselves
           as
           honest
           as
           their
           neighbours
           ,
           and
           say
           ,
           
             they
             hold
             no
             doctrines
             but
             what
             other
             Divines
             hold
             as
             well
             as
             they
             ,
             and
             if
             they
             understood
             themselves
             they
             would
             find
             to
             be
             the
             doctrine
             of
             the
             Catholick
             Church
             for
             six
             hundred
             years
             ;
             only
             a
             few
             temporizing
             Secular
             Priests
             ,
             and
             some
             others
             out
             of
             spight
             to
             them
             ,
             and
             hopes
             to
             get
             a
             better
             harvest
             to
             themselves
             when
             they
             are
             gone
             ,
             would
             lay
             all
             the
             blame
             upon
             the
             Iesuits
             :
             whereas
             the
             doctrine
             they
             own
             was
             the
             general
             doctrine
             of
             their
             Church
             and
             received
             here
             in
          
           England
           ,
           (
           the
           Council
           of
           Lateran
           which
           decrees
           the
           Popes
           power
           over
           Princes
           having
           been
           received
           here
           by
           the
           Council
           at
           Oxford
           A.
           1222.
           )
           
             and
             what
             a●do
             is
             made
             now
             with
             the
             Iesuits
             ,
             as
             though
             they
             had
             been
             the
             first
             broachers
             and
             only
             maintainers
             of
             the
             doctrine
             of
             the
             Popes
             power
             of
             deposing
             Princes
             ,
             which
             hath
             been
             decreed
             in
             Councils
             ,
             accepted
             by
             Churches
             ,
             and
             only
             opposed
             by
             some
             ,
             out
             of
             the
             passions
             of
             fear
             or
             hopes
             from
             temporal
             Princes
             ?
          
           What
           
             do
             ye
             tell
             us
             ▪
          
           say
           they
           ,
           
             of
             the
             Sorbon
             ,
             a
             Club
             of
             State
             Divines
             ,
             that
             act
             as
             if
             they
             believed
             the
             King
             of
          
           France
           
             's
             infallibility
             ,
             though
             they
             
             will
             not
             own
             the
             Popes
             ?
             What
             matter
             is
             it
             what
             some
             few
             men
             say
             that
             are
             over-awed
             by
             Secular
             Princes
             ?
             Shew
             us
             the
             Divines
             at
          
           Rome
           ,
           
             where
             men
             may
             speak
             freely
             ,
             that
             hold
             otherwise
             :
             Was
             the
             Popes
          
           Nuncio
           
             that
             appeared
             so
             bravely
             for
             the
             Catholick
             Cause
             in
             the
             Head
             of
             an
             Army
             in
          
           Ireland
           
             a
             Iesuit
             ?
             or
             were
             〈…〉
             adherents
             that
             cast
             off
             the
             Kings
             Authority
             there
             Iesuits
             ?
             Are
             all
             the
             Anti-Remonstrants
             in
          
           Ireland
           Iesuits
           ?
           And
           what
           think
           we
           ,
           are
           not
           all
           those
           who
           opposed
           the
           
             Irish
             Romonstrance
          
           ,
           very
           ready
           to
           give
           full
           satisfaction
           in
           these
           matters
           ?
           Nay
           ,
           in
           the
           good
           humour
           Mr.
           Cressy
           found
           
             all
             English
             Roman
             Catholicks
          
           ,
           it
           was
           pitty
           ,
           he
           had
           not
           gone
           farther
           ;
           and
           who
           knows
           ,
           but
           in
           so
           lucky
           a
           day
           ,
           the
           Pope
           and
           
             Cardinal
             Barbarine
          
           might
           have
           subscribed
           the
           Censures
           of
           the
           Faculty
           of
           Paris
           ?
           But
           well
           fare
           the
           honest
           Apologist
           for
           the
           Iesuits
           who
           answered
           
             the
             Reasons
             unreasonable
          
           ,
           
           and
           declares
           
             that
             he
             is
             no
             Iesuit
          
           ,
           yet
           he
           saith
           plainly
           ,
           
             it
             would
             be
             a
             temerarious
             oath
             to
             for
             swear
             in
             general
             terms
             a
             deposing
             Power
             in
             the
             Pope
             ,
             but
             to
             detest
             it
             as
             an
             heresie
             would
             be
             absolutely
             Schismatical
             :
          
           but
           he
           gives
           very
           foolish
           Reasons
           ,
           
             why
             the
             effect
             of
             that
             power
             need
             not
             be
             feared
             in
          
           England
           ;
           
           because
           ,
           forsooth
           ,
           
             Constantine
             left
             out
          
           England
           
             in
             his
             Donation
             to
             the
             Pope
          
           ;
           did
           he
           so
           indeed
           ?
           it
           was
           a
           great
           kindness
           to
           the
           place
           of
           his
           Nativity
           .
           But
           withall
           he
           adds
           ,
           
             though
             there
             be
             much
             talk
             of
             King
          
           Johns
           
             Resignation
             of
             his
             Crown
             to
             the
             Pope
             ,
             yet
             the
             Deed
             of
             Conveyance
             lies
             so
             dormant
             in
             the
             Vatican
             ,
             that
             it
             could
             never
             be
             awaked
             or
             produced
             on
             any
             provocation
             .
          
           And
           is
           this
           the
           security
           the
           Pope
           will
           never
           exercise
           his
           deposing
           Power
           in
           England
           ?
           But
           do
           not
           you
           think
           the
           Pope
           makes
           too
           much
           of
           it
           ,
           to
           shew
           it
           to
           all
           comers
           ?
           and
           yet
           this
           Apologist
           need
           not
           have
           gone
           to
           the
           Vatican
           ,
           to
           have
           seen
           that
           very
           Bull
           of
           the
           Pope
           ,
           wherein
           King
           John
           
             's
             Resignation
          
           is
           contained
           ;
           for
           it
           was
           ●ately
           to
           be
           seen
           in
           England
           .
           But
           suppose
           King
           John
           
             's
             Original
          
           were
           burnt
           at
           Lions
           ,
           as
           our
           Historians
           think
           ;
           hath
           the
           Pope
           never
           challenged
           any
           Power
           over
           Princes
           ,
           but
           where
           they
           were
           feudatary
           to
           h●m
           ?
           Alas
           for
           his
           Ignorance
           !
           the
           Pope
           ●or
           a
           need
           hath
           a
           threefold
           claim
           to
           this
           P●wer
           ,
           and
           he
           can
           make
           use
           of
           which
           he
           thinks
           best
           ;
           the
           feudatary
           ,
           the
           
             direct
             temporal
          
           ,
           and
           the
           
             indirect
             temporal
          
           .
           The
           Feu●ata●y
           is
           by
           
             voluntary
             resignation
          
           ,
           the
           
             direct
             te●poral
          
           by
           the
           
             Canon
             Law
          
           ,
           and
           
           the
           indirect
           by
           the
           
             Sins
             of
             Princes
          
           ;
           for
           those
           ,
           if
           they
           happen
           to
           be
           of
           a
           right
           kind
           ,
           as
           
             Heresie
             ,
             Apostasie
             ,
             Mis-government
          
           ,
           &c.
           give
           the
           Pope
           a
           notable
           title
           to
           their
           Crowns
           ,
           for
           then
           they
           fall
           to
           him
           by
           way
           of
           Escheat
           as
           the
           
             principal
             Lord
          
           :
           but
           suppose
           the
           Pope
           should
           to
           save
           quarrels
           ,
           quit
           the
           
             Feudatary
             Claim
          
           ,
           what
           security
           is
           there
           against
           the
           two
           other
           ,
           that
           may
           do
           as
           much
           mischief
           as
           the
           first
           ?
        
         
           For
           all
           that
           I
           can
           see
           then
           ,
           Mr.
           Cressy
           had
           not
           sufficient
           Letter
           of
           Atturney
           to
           declare
           in
           behalf
           of
           all
           the
           
             Roman
             Catholicks
          
           ,
           that
           they
           would
           subscribe
           the
           Censures
           of
           the
           Sorbon
           ;
           for
           the
           
             Popes
             deposing
             Power
          
           is
           yet
           good
           doctrine
           among
           many
           of
           them
           .
           But
           why
           did
           Mr.
           Cressy
           take
           no
           notice
           of
           any
           difference
           among
           them
           about
           these
           points
           ?
           Must
           we
           Protestants
           be
           still
           thought
           such
           pittiful
           Animals
           ,
           as
           not
           to
           know
           that
           which
           hath
           been
           publickly
           canvased
           among
           them
           about
           the
           full
           Age
           of
           a
           man
           ,
           viz.
           near
           seventy
           years
           !
           Alas
           for
           us
           !
           we
           never
           heard
           of
           Blackwell
           ,
           and
           Barclay
           ,
           and
           Widdrington
           of
           one
           side
           ;
           nor
           of
           Bellarmin
           ,
           and
           Singleton
           ,
           and
           Fitzherbert
           of
           the
           other
           :
           We
           have
           only
           a
           little
           
             Grammar
             Learning
          
           ,
           and
           can
           make
           a
           shift
           to
           
           understand
           the
           
             Greek
             Testament
          
           ,
           and
           read
           
             Calvins
             Institutions
          
           ,
           or
           Danaeus
           upon
           
             Peter
             Lombard
          
           ;
           but
           for
           these
           deep
           points
           ,
           it
           is
           well
           we
           have
           ever
           seen
           those
           that
           have
           heard
           others
           say
           they
           have
           seen
           the
           Books
           that
           handle
           them
           .
           But
           why
           should
           Mr.
           Cressy
           so
           slily
           pass
           over
           the
           business
           of
           the
           Nuntio
           in
           Ireland
           ?
           was
           that
           nothing
           to
           the
           purpose
           ?
           Did
           not
           the
           Person
           of
           Honour
           mention
           it
           several
           times
           ,
           that
           he
           could
           not
           avoid
           seeing
           it
           ?
           But
           we
           must
           forget
           all
           those
           things
           ;
           and
           
             Cardinal
             Barbarins
          
           Letters
           about
           the
           
             Irish
             Remonstrance
          
           :
           and
           whatever
           is
           material
           ,
           if
           it
           cannot
           be
           answered
           ,
           is
           better
           let
           slip
           .
           Yet
           ,
           is
           it
           possible
           for
           us
           to
           believe
           that
           all
           
             Roman
             Catholicks
          
           are
           so
           willing
           now
           to
           renounce
           the
           dangerous
           doctrines
           ;
           when
           there
           hath
           been
           so
           late
           ,
           so
           numerous
           ,
           so
           vehement
           ,
           (
           nay
           ,
           I
           had
           almost
           said
           )
           so
           Catholick
           ,
           an
           opposition
           to
           the
           
             Irish
             Remonstrance
          
           ?
           Not
           ,
           as
           Mr.
           Cressy
           would
           have
           it
           believed
           ,
           
             out
             of
             indignation
             at
             a
             particular
             person
             ,
          
           (
           who
           had
           much
           greater
           Authority
           for
           what
           he
           did
           on
           the
           behalf
           of
           the
           rest
           by
           his
           Procuratorium
           than
           Mr.
           Cressy
           doth
           appear
           to
           have
           )
           nor
           
             a
             quarrel
             at
             phrases
          
           ,
           but
           at
           the
           very
           substance
           of
           the
           doctrine
           contained
           in
           it
           .
           Was
           
           it
           only
           about
           
             some
             phrases
          
           ,
           that
           the
           
             Popes
             Internuntio
          
           at
           
             Brussels
             de
             Vechiis
          
           condemned
           it
           ?
           when
           he
           said
           ,
           
             it
             contained
             in
             it
             propositions
             agreeing
             with
             those
             already
             reprobated
             by
          
           Paul
           
             the
             fifth
          
           ,
           
           and
           Innocent
           
             the
             tenth
          
           ,
           and
           this
           he
           expressed
           as
           the
           mind
           of
           the
           Pope
           .
           Was
           it
           only
           
             about
             phrases
          
           ,
           when
           he
           said
           
             the
             Remonstrance
             would
             do
             more
             hurt
             than
             all
             the
             former
             persecutions
             of
             hereticks
             ?
          
           
           Was
           it
           only
           
             about
             phrases
          
           ,
           when
           
             Cardinal
             Barbarin
          
           charged
           the
           Remonstrants
           with
           
             corrupting
             faith
             under
             a
             pretence
             of
             Allegiance
             to
             the
             King
             :
          
           and
           he
           adds
           too
           ,
           
             that
             the
             propositions
             were
             condemned
             before
             by
             the
             Apostolical
             See
             ;
             and
             that
             his
             Holiness
             was
             troubled
             to
             the
             very
             heart
             about
             it
             ?
          
           Methinks
           ,
           a
           
             few
             Phrases
          
           only
           ,
           should
           not
           have
           given
           his
           Holiness
           so
           much
           disturbance
           .
           Was
           it
           only
           for
           
             some
             phrases
          
           ,
           
           that
           the
           Dominicans
           opposed
           it
           ,
           as
           contrary
           to
           the
           doctrine
           of
           
             Thomas
             Aquinas
          
           ,
           who
           roundly
           asserts
           
             the
             Popes
             power
             of
             deposing
             Heretical
             Princes
             ?
          
           and
           they
           pleaded
           ,
           
             they
             were
             sworn
             to
             maintain
             his
             Doctrine
             .
          
           It
           seems
           then
           ,
           they
           can
           give
           no
           security
           to
           the
           State
           without
           perjury
           ;
           and
           I
           suppose
           there
           were
           some
           of
           these
           among
           Mr.
           
           Cressy's
           
             Roman
             Catholicks
          
           ,
           who
           were
           so
           ready
           to
           renounce
           this
           doctrine
           .
           
           Was
           it
           only
           for
           a
           
             few
             phrases
          
           ,
           
           that
           the
           
             Lovain
             Divines
          
           condemned
           it
           ,
           
             as
             wholly
             unlawful
             and
             detestable
             ;
             and
             containing
             things
             contrary
             to
             Catholick
             Religion
             ?
          
           The
           true
           grounds
           of
           which
           ,
           were
           the
           taking
           away
           
             the
             Popes
             power
             over
             Princes
          
           ,
           and
           the
           
             great
             Diana
          
           of
           
             Ecclesiastical
             Liberty
          
           .
           If
           Mr.
           Cressy
           accounts
           these
           but
           phrases
           ,
           the
           Court
           of
           Rome
           owes
           him
           but
           little
           thanks
           for
           it
           .
           But
           this
           is
           so
           ridiculous
           a
           pretence
           ,
           that
           all
           the
           quarrells
           about
           the
           
             Irish
             Remonstrance
          
           were
           only
           about
           a
           
             few
             phrases
          
           ,
           that
           either
           he
           looks
           on
           the
           parties
           as
           extreamly
           quarrelsome
           ,
           or
           it
           must
           be
           some
           greater
           matter
           which
           he
           confesses
           
             was
             the
             occasion
             of
             so
             many
             commotions
             ,
             dissentions
             ,
             and
             scandalous
             invectives
             on
             both
             sides
             .
          
           Since
           then
           ,
           there
           hath
           so
           long
           been
           ,
           and
           we
           have
           reason
           still
           to
           believe
           there
           is
           ,
           such
           a
           difference
           among
           them
           about
           these
           matters
           ,
           how
           can
           Mr.
           
             Cressy
             undertake
          
           so
           boldly
           as
           he
           doth
           on
           the
           behalf
           of
           
             English
             Catholicks
          
           for
           the
           subscribing
           the
           Censures
           of
           the
           Faculty
           of
           Paris
           ?
           But
           of
           all
           sorts
           of
           men
           ,
           I
           am
           apt
           to
           mistrust
           great
           Undertakers
           .
        
         
           §
           .
           25.
           2.
           
           But
           supposing
           they
           should
           subscribe
           the
           
             Sorbon
             Censures
          
           ,
           we
           may
           yet
           question
           ,
           
           whether
           hereby
           they
           would
           give
           full
           satisfaction
           in
           these
           matters
           :
           
           Mr.
           Cressy
           is
           of
           opinion
           ,
           
             that
             this
             would
             be
             a
             more
             full
             and
             satisfactory
             testimony
             of
             their
             Fidelity
             ,
             than
             can
             be
             given
             by
             taking
             the
             Oath
             of
             Allegiance
          
           ;
           which
           makes
           me
           very
           much
           wonder
           ,
           why
           they
           should
           refuse
           the
           less
           satisfactory
           ,
           and
           choose
           that
           which
           is
           more
           .
           But
           men
           had
           need
           to
           have
           fast
           hold
           ,
           that
           are
           to
           handle
           such
           slippery
           points
           as
           these
           are
           ;
           for
           when
           we
           think
           we
           have
           them
           safe
           ,
           they
           slip
           through
           our
           Fingers
           and
           escape
           .
           Those
           who
           have
           not
           considered
           all
           their
           arts
           and
           evasions
           in
           these
           matters
           ,
           would
           think
           they
           offer
           as
           fair
           things
           as
           any
           men
           in
           the
           world
           ;
           but
           when
           it
           comes
           home
           to
           the
           point
           ,
           there
           is
           some
           sly
           distinction
           or
           mental
           reservation
           ,
           by
           which
           they
           get
           through
           all
           ,
           and
           are
           as
           much
           at
           liberty
           as
           ever
           .
           That
           alone
           which
           in
           our
           Age
           and
           Kingdom
           can
           give
           satisfaction
           ,
           1.
           
           
             Must
             reach
             our
             own
             case
          
           ,
           and
           not
           that
           of
           the
           King
           of
           
             France
             ;
             i.
             e.
          
           1.
           
           Of
           a
           King
           not
           of
           the
           same
           profession
           of
           Religion
           with
           those
           who
           make
           the
           profession
           of
           Fidelity
           ;
           2.
           
           Of
           a
           King
           or
           Kingdom
           already
           under
           censure
           of
           excommunion
           ,
           as
           
             Cardinal
             Barbarin
          
           declared
           :
           3.
           
           Of
           a
           King
           ,
           not
           barely
           considered
           
             as
             a
             King
             ,
             
             i.
             e.
          
           while
           he
           remains
           such
           ,
           and
           the
           Pope
           doth
           not
           declare
           him
           
             not
             to
             be
             a
             King
          
           ;
           but
           so
           as
           to
           declare
           it
           ,
           
             not
             to
             be
             in
             the
             Popes
             power
             ,
             to
             make
             him
             no
             King.
          
           For
           men
           may
           subscribe
           the
           Censures
           of
           Sorbon
           ,
           understanding
           them
           of
           Kings
           of
           their
           own
           Religion
           ,
           not
           excommunicated
           by
           the
           Pope
           ,
           and
           while
           the
           Pope
           doth
           not
           declare
           them
           to
           
             be
             no
             Kings
          
           .
           2.
           
           What
           gives
           satisfaction
           in
           our
           case
           ,
           
             must
             exclude
             all
             manner
             of
             aequivocation
             and
             mental
             reservation
          
           ;
           For
           where
           that
           is
           not
           excluded
           ,
           there
           can
           be
           no
           security
           at
           all
           given
           ;
           it
           being
           impossible
           to
           bring
           aequivocations
           and
           reservations
           within
           any
           bounds
           ;
           nay
           ,
           those
           who
           hold
           it
           lawful
           to
           use
           them
           ,
           may
           deny
           it
           ,
           and
           do
           it
           in
           denying
           it
           ;
           therefore
           the
           matter
           of
           aequivocation
           must
           be
           stated
           ,
           how
           far
           ,
           and
           upon
           what
           terms
           ,
           and
           in
           what
           cases
           they
           allow
           it
           ;
           and
           yet
           there
           may
           be
           aequivocation
           in
           all
           this
           .
           So
           that
           as
           aequivocation
           hath
           all
           the
           advantages
           of
           lying
           ,
           it
           hath
           the
           disadvantage
           too
           ,
           viz.
           that
           those
           who
           use
           it
           cannot
           safely
           be
           trusted
           ,
           though
           they
           do
           not
           use
           it
           ;
           because
           though
           it
           be
           possible
           they
           may
           not
           ,
           no
           man
           can
           be
           well
           assured
           that
           they
           do
           not
           .
           But
           the
           
             Sorbon
             censures
          
           never
           mention
           aequivocation
           at
           all
           ,
           and
           therefore
           I
           do
           
           not
           wonder
           to
           see
           such
           as
           Mr.
           Cressy
           ready
           to
           bring
           in
           those
           ,
           instead
           of
           the
           Oath
           of
           Allegiance
           ,
           because
           although
           himself
           and
           some
           others
           may
           disown
           the
           doctrine
           of
           aequivocation
           ,
           yet
           if
           that
           be
           not
           expresly
           excluded
           ,
           they
           know
           the
           very
           Iesuits
           will
           swallow
           a
           Camel
           ,
           let
           them
           but
           have
           the
           dressing
           of
           him
           .
           They
           know
           so
           many
           tricks
           of
           Legerdemain
           ,
           that
           I
           do
           not
           see
           why
           a
           very
           
             cunning
             Iesuit
          
           may
           not
           then
           think
           himself
           a
           fit
           match
           for
           the
           Devil
           himself
           ;
           for
           let
           him
           make
           never
           so
           many
           promises
           in
           Words
           ,
           he
           would
           have
           such
           a
           
             secret
             Reservation
          
           in
           his
           Mind
           ,
           as
           should
           make
           his
           Words
           to
           signifie
           nothing
           .
           But
           it
           is
           not
           safe
           for
           them
           to
           play
           such
           tricks
           with
           so
           old
           a
           Sophister
           ,
           that
           first
           found
           out
           the
           way
           of
           aequivocation
           .
           3.
           
           What
           gives
           satisfaction
           in
           our
           case
           ,
           
             must
             exclude
             absolutely
             all
             power
             of
             Dispensing
             in
             the
             Pope
          
           ;
           for
           if
           that
           be
           reserved
           they
           are
           safe
           enough
           ;
           they
           know
           how
           to
           get
           out
           presently
           ,
           for
           they
           have
           one
           ready
           that
           can
           knock
           off
           all
           their
           shackles
           ,
           and
           set
           them
           as
           free
           as
           ever
           ;
           nay
           ,
           they
           have
           yet
           another
           fetch
           concerning
           the
           
             Popes
             power
          
           ,
           for
           he
           can
           null
           an
           Oath
           before-hand
           ,
           and
           make
           it
           stand
           for
           nothing
           ,
           as
           well
           as
           absolve
           them
           from
           it
           
           afterwards
           .
           But
           how
           then
           can
           the
           
             Sorbon
             censures
          
           be
           so
           satisfactory
           in
           our
           case
           ,
           when
           they
           never
           so
           much
           as
           mention
           the
           
             Popes
             power
             of
             dispensing
          
           ,
           much
           less
           disclaim
           it
           so
           plainly
           as
           it
           ought
           to
           be
           done
           ,
           to
           give
           satisfaction
           ?
           So
           that
           we
           see
           ,
           it
           is
           not
           without
           reason
           Mr.
           Cressy
           would
           so
           willingly
           have
           the
           Oath
           of
           Allegiance
           changed
           for
           the
           
             Sorbon
             Censures
          
           :
           and
           I
           do
           not
           at
           all
           wonder
           that
           fourteen
           Iesuits
           in
           France
           offered
           to
           subscribe
           the
           
             Sorbon
             censures
          
           1626.
           which
           Mr.
           Cressy
           offers
           ,
           as
           the
           most
           satisfactory
           Form
           ,
           who
           never
           yet
           could
           well
           swallow
           the
           Oath
           of
           Allegiance
           ;
           for
           they
           very
           well
           knew
           whatever
           they
           did
           swear
           in
           France
           could
           be
           dispensed
           with
           at
           Rome
           .
        
         
           §
           .
           26.
           3.
           
           But
           farther
           
             he
             declares
             their
             readiness
             to
             take
             the
             Oath
             of
             Allegiance
             it self
             ,
             if
             the
             word
             Heretical
             were
             left
             out
             .
          
           Whose
           readiness
           doth
           he
           mean
           ?
           
             All
             Roman
             Catholicks
             ,
             Iesuits
          
           and
           all
           ?
           And
           hath
           this
           indeed
           been
           the
           only
           bone
           of
           contention
           thus
           many
           years
           ?
           Did
           
             Bellarmin
             ,
             Suarez
             ,
             Lessius
             ,
             Fitz-herbert
          
           and
           the
           rest
           of
           the
           opposers
           of
           this
           Oath
           ,
           find
           no
           other
           fault
           with
           it
           ,
           but
           only
           that
           a
           Doctrine
           was
           declared
           heretical
           ,
           which
           was
           
           never
           condemned
           in
           any
           
             General
             Council
          
           ?
           Would
           they
           have
           been
           content
           to
           have
           called
           the
           
             Popes
             power
             of
             deposing
             Princes
             new
             ,
             false
             ,
             erroneous
             ,
             and
             contrary
             to
             the
             Word
             of
             God
             ,
          
           though
           not
           heretical
           ?
           For
           shame
           ,
           let
           not
           men
           go
           about
           thus
           to
           impose
           upon
           us
           ,
           as
           though
           all
           the
           difference
           were
           about
           this
           nicety
           in
           the
           signification
           of
           a
           word
           .
           It
           would
           be
           needless
           in
           so
           plain
           a
           case
           to
           shew
           upon
           what
           principles
           those
           went
           who
           opposed
           the
           Oath
           of
           Allegiance
           ;
           but
           I
           shall
           only
           instance
           in
           Fitzherbert
           ,
           
           being
           of
           our
           own
           Nation
           ,
           and
           as
           considerable
           as
           any
           ;
           he
           therefore
           insists
           upon
           it
           ,
           
             that
             it
             is
             an
             unlawful
             Oath
             ,
             because
             it
             flatly
             contradicteth
             the
          
           Lateran
           
             Council
             ,
             as
             to
             the
             Popes
             power
             of
             deposing
             Princes
             :
          
           but
           that
           is
           not
           all
           ,
           but
           his
           design
           is
           at
           large
           to
           prove
           ,
           
             that
             it
             is
             repugnant
             to
             the
             Law
             of
             God
             in
             the
             Old
             and
             New
             Testament
             ,
          
           
           
             to
             the
             practice
             of
             the
             Church
             ,
             and
             express
             declaration
             of
             the
             Pope
             by
             three
             Apostolical
             Breves
          
           ;
           
           and
           to
           those
           that
           object
           ,
           
             that
             the
             Popes
             first
             Breve
             was
             obtained
             surreptitiously
             and
             for
             want
             of
             good
             information
          
           ;
           he
           saith
           ,
           
             it
             is
             not
             only
             ignorance
             but
             malice
             in
             any
             to
             say
             so
             ,
             because
             the
             Pope
             published
             another
             Breve
             on
             
             purpose
             to
             declare
             that
             the
             first
             was
             not
             surreptitious
             ,
             but
             written
             upon
             his
             own
             certain
             knowledge
             ,
             motion
             ,
             and
             will
             ,
             and
             after
             long
             and
             grave
             deliberation
             had
             concerning
             all
             things
             contained
             therein
             ,
             and
             that
             therefore
             the
             Catholicks
             were
             bound
             to
             observe
             it
             wholly
             rejecting
             all
             interpretations
             to
             the
             contrary
             ;
             and
             by
             his
             third
             Breve
             he
             gave
             Authority
             to
             the
             Arch-Priest
             to
             deprive
             all
             Seminary
             Priests
             under
             his
             Iurisdiction
             that
             had
             taken
             the
             Oath
             ,
             or
             had
             taught
             or
             did
             still
             teach
             it
             to
             be
             lawful
             to
             take
             it
          
           ;
           Nay
           ,
           he
           adds
           farther
           to
           take
           off
           that
           common
           evasion
           ,
           
             that
             the
             Pope
             was
             not
             duly
             informed
             ,
             that
             before
             the
             sentence
             passed
             against
             it
             at
          
           Rome
           ,
           
             it
             was
             long
             debated
             in
             certain
             Congregations
             of
             Learned
             Cardinals
             ,
             and
             other
             great
             Divines
             ;
             wherein
             Cardinal
          
           Bellarmin
           
             had
             but
             one
             voyce
          
           ,
           and
           Father
           Parsons
           (
           whom
           they
           suspect
           to
           have
           mis-informed
           the
           Pope
           )
           
             none
             at
             all
          
           .
           Now
           the
           Pope
           did
           not
           condemn
           it
           meerly
           on
           the
           account
           of
           the
           word
           Heretical
           ,
           but
           because
           he
           said
           ,
           
             the
             Oath
             contained
             in
             it
             many
             things
             ,
             contrary
             to
             faith
             and
             the
             salvation
             of
             souls
             .
          
           And
           therefore
           all
           those
           who
           have
           any
           regard
           to
           the
           
             Popes
             Sentence
          
           in
           a
           matter
           of
           such
           importance
           have
           
           other
           Reasons
           to
           decline
           taking
           the
           Oath
           ,
           supposing
           the
           word
           Heretical
           were
           le●t
           out
           .
           But
           some
           men
           love
           to
           pretend
           that
           a
           small
           alteration
           in
           established
           Laws
           would
           satisfie
           them
           ,
           to
           try
           if
           by
           those
           arts
           ,
           they
           could
           bring
           the
           Wisdom
           of
           the
           Nation
           to
           yield
           to
           them
           in
           that
           ,
           and
           when
           they
           have
           obtained
           it
           ,
           then
           a
           thousand
           other
           objections
           are
           raised
           that
           were
           not
           mentioned
           before
           :
           so
           I
           doubt
           not
           but
           it
           would
           be
           in
           this
           Case
           ,
           if
           the
           word
           Heretical
           were
           left
           out
           ,
           and
           when
           they
           had
           gained
           this
           point
           ,
           then
           they
           would
           start
           another
           ,
           and
           another
           till
           the
           whole
           Oath
           were
           brought
           to
           Nothing
           ,
           and
           I
           
             A.
             B.
          
           left
           to
           stand
           alone
           .
           But
           it
           is
           a
           very
           strange
           thing
           to
           me
           ,
           that
           they
           who
           can
           swallow
           all
           the
           other
           parts
           of
           the
           Oath
           should
           stick
           so
           much
           at
           the
           word
           Heretical
           ;
           for
           if
           they
           would
           use
           some
           of
           the
           same
           mollifying
           distinctions
           that
           they
           do
           about
           the
           other
           parts
           of
           it
           ,
           methinks
           Heretical
           might
           go
           down
           as
           glib
           as
           the
           rest
           .
           Were
           I
           of
           their
           Religion
           ,
           I
           should
           more
           scruple
           
             detesting
             ,
             abjuring
          
           ,
           and
           
             abhorring
             from
             my
             heart
          
           ,
           than
           calling
           a
           thing
           Heretical
           ;
           the
           other
           are
           downright
           and
           plain
           words
           capable
           of
           no
           Ambiguity
           ;
           but
           Heretical
           ,
           is
           a
           word
           ,
           that
           may
           signifie
           this
           or
           another
           
           thing
           ,
           as
           men
           please
           .
           That
           is
           Heretical
           with
           one
           that
           is
           not
           with
           another
           ,
           and
           Heretical
           may
           be
           meant
           in
           the
           sense
           of
           the
           Givers
           ,
           and
           not
           the
           Receivers
           ;
           which
           is
           Mr.
           
           Cressy's
           way
           .
           But
           besides
           ,
           what
           is
           it
           is
           said
           to
           be
           
             Heretical
             ?
             That
             Princes
             which
             be
             Excommunicated
             or
             deprived
             by
             the
             Pope
             ,
             may
             be
             deposed
             or
             murthered
             by
             their
             Subjects
             ,
             or
             any
             other
             whatsoever
          
           ;
           where
           or
           being
           a
           disjunctive
           particle
           ,
           if
           to
           say
           that
           
             Princes
             deprived
             may
             be
             murdered
             be
             Heretical
             ,
          
           though
           to
           say
           
             they
             may
             be
             deposed
             be
             not
             ,
          
           yet
           that
           is
           enough
           to
           make
           a
           
             disjunctive
             proposition
          
           true
           .
           This
           is
           one
           of
           Widdringtons
           wayes
           ;
           but
           he
           hath
           yet
           two
           more
           ;
           viz.
           that
           ,
           
           
             as
             heretical
          
           doth
           not
           imply
           
             equality
             but
             similitude
             ,
             and
             that
             they
             do
             abhor
             and
             detest
             it
             as
             much
             ,
             as
             if
             it
             were
             formal
             heresie
          
           ;
           but
           the
           main
           of
           all
           is
           ,
           
             that
             a
             thing
             is
             not
             therefore
             heretical
             because
             the
             Church
             defines
             it
             ;
             but
             because
             it
             is
             repugnant
             to
             Catholick
             Faith
             ,
             or
             which
             is
             all
             one
             to
             that
             which
             is
             revealed
             by
             God
             ;
             which
             he
             proves
             to
             be
             the
             proper
             notion
             of
             heresie
             ,
             from
          
           Alphonsus
           à
           Castro
           ,
           Covarruvias
           
             and
             others
             :
             and
             if
             this
             were
             not
             the
             true
             notion
             of
             it
             ,
             the
             Church
             would
             have
             power
             to
             make
             new
             articles
             of
             Faith
          
           ;
           
           and
           therefore
           upon
           the
           same
           ground
           that
           any
           person
           rejects
           any
           doctrine
           
             as
             repugnant
             to
             the
             word
             of
             God
             ,
          
           he
           may
           reject
           it
           as
           heretical
           .
           I
           cannot
           therefore
           imagine
           ,
           whatever
           Mr.
           Cressy
           says
           ,
           that
           it
           would
           give
           such
           general
           satisfaction
           to
           have
           the
           word
           heretical
           turned
           into
           
             repugnant
             to
             the
             word
             of
             God
          
           ;
           for
           I
           cannot
           think
           the
           
             Roman-Catholick
             Gentlemen
          
           to
           be
           men
           of
           so
           weak
           understandings
           ,
           to
           be
           able
           to
           digest
           all
           other
           parts
           of
           the
           Oath
           ,
           and
           to
           refuse
           taking
           it
           only
           on
           the
           account
           of
           the
           word
           heretical
           .
           I
           must
           therefore
           beg
           pardon
           ,
           if
           I
           be
           not
           of
           too
           easie
           a
           faith
           in
           this
           matter
           ;
           it
           is
           easie
           to
           guess
           where
           the
           Oath
           pinches
           ,
           better
           than
           so
           .
        
         
           §
           .
           27.
           4.
           
           But
           after
           all
           this
           ,
           I
           am
           not
           satisfied
           ,
           with
           the
           grounds
           of
           Mr.
           
           Cressy's
           hopes
           ,
           
             that
             the
             taking
             off
             the
             objection
             as
             to
             their
             Loyalty
             may
             be
             sufficient
             reason
             for
             the
             Toleration
             of
             their
             Religion
          
           ;
           
           which
           is
           the
           thing
           aimed
           at
           in
           this
           Discourse
           .
           For
           although
           the
           inconsistency
           of
           any
           Religion
           with
           the
           Civil
           Government
           be
           a
           sufficient
           ground
           against
           the
           Toleration
           of
           such
           a
           Religion
           ;
           yet
           it
           s
           not
           being
           inconsistent
           is
           not
           enough
           for
           its
           Toleration
           .
           For
           the
           matter
           of
           Toleration
           ,
           in
           a
           
           Nation
           where
           there
           is
           a
           
             Publick
             Religion
          
           established
           by
           Law
           ,
           hath
           a
           respect
           two
           wayes
           ,
           to
           the
           
             Civil
             Government
          
           ,
           and
           to
           the
           
             Established
             Religion
          
           :
           and
           the
           
             Civil
             Government
          
           is
           bound
           to
           defend
           and
           protect
           the
           
             Established
             Religion
          
           ;
           because
           it
           is
           agreed
           on
           all
           hands
           that
           it
           is
           bound
           to
           defend
           the
           
             True
             Religion
          
           ,
           and
           that
           is
           declared
           by
           the
           Laws
           to
           be
           the
           True
           ,
           which
           is
           established
           by
           them
           .
           Now
           ,
           if
           a
           party
           appears
           active
           and
           dangerous
           ,
           whose
           Principles
           are
           destructive
           to
           the
           Religion
           established
           by
           Law
           ,
           I
           appeal
           to
           any
           man
           of
           common
           sense
           ,
           whether
           it
           be
           sufficient
           ground
           for
           the
           Toleration
           of
           it
           ,
           that
           one
           objection
           is
           taken
           off
           ,
           when
           the
           other
           remains
           in
           its
           fuil
           force
           ?
           That
           which
           is
           then
           to
           be
           considered
           in
           this
           case
           ,
           is
           ,
           whether
           such
           a
           party
           ,
           which
           is
           dangerous
           without
           Toleration
           ,
           will
           grow
           less
           dangerous
           by
           it
           ?
           which
           I
           think
           needs
           no
           great
           consideration
           ;
           and
           it
           will
           require
           as
           little
           ,
           to
           shew
           the
           danger
           that
           will
           come
           to
           the
           
             Established
             Religion
          
           by
           a
           Toleration
           of
           Popery
           :
           not
           only
           by
           the
           diligence
           ,
           industry
           ,
           and
           number
           of
           the
           Priests
           ,
           who
           will
           be
           glad
           to
           make
           
             new
             Converts
          
           to
           gain
           
             new
             Residences
          
           ,
           (
           they
           being
           at
           present
           so
           much
           over-stocked
           ;
           )
           besides
           their
           
           desires
           to
           approve
           themselves
           to
           the
           Court
           of
           Rome
           for
           preferments
           by
           their
           activity
           ;
           and
           telling
           brave
           stories
           beyond
           Seas
           of
           their
           exploits
           against
           hereticks
           ,
           (
           as
           a
           late
           
             Miles
             Gloriosus
          
           among
           them
           hath
           done
           )
           how
           many
           Legions
           of
           Hereticks
           they
           have
           blown
           away
           by
           the
           Power
           of
           Principles
           and
           Demonstrations
           ;
           but
           ,
           by
           the
           obligation
           that
           lyes
           upon
           them
           that
           receive
           preferments
           from
           
             Rome
             ,
             to
             persecute
             Hereticks
             ,
             Schismaticks
             ,
             and
             Rebels
             to
             the
             Pope
             to
             their
             uttermost
          
           ;
           which
           is
           expressed
           in
           the
           Oath
           they
           take
           to
           the
           Pope
           ;
           as
           appears
           by
           the
           Pontifical
           ;
           so
           that
           these
           men
           must
           either
           be
           perjured
           ,
           or
           persecute
           when
           it
           lyes
           in
           their
           Power
           .
           And
           can
           any
           Nation
           in
           the
           World
           think
           it
           Wise
           or
           Safe
           to
           give
           Toleration
           to
           Wolfs
           among
           Sheep
           ;
           to
           those
           that
           have
           solemnly
           sworn
           
             to
             persecute
             to
             their
             power
             all
             that
             own
             the
             Established
             Religion
             ?
          
           and
           that
           look
           upon
           all
           such
           as
           in
           a
           damned
           condition
           that
           do
           not
           submit
           to
           their
           Church
           ?
           Till
           they
           abate
           of
           their
           monstrous
           uncharitableness
           ,
           till
           they
           renounce
           their
           Oaths
           to
           the
           Pope
           ,
           till
           they
           can
           give
           good
           security
           of
           their
           quiet
           behaviour
           in
           not
           seducing
           others
           ,
           what
           pretence
           can
           there
           be
           ,
           for
           their
           being
           allowed
           
           a
           free
           exercise
           of
           their
           Religion
           ,
           supposing
           they
           should
           take
           the
           Oath
           of
           Allegiance
           ?
           But
           as
           to
           their
           
             dignified
             Clergy
          
           ,
           I
           mean
           such
           of
           his
           
             Majesties
             Subjects
          
           ,
           whom
           the
           Pope
           hath
           taken
           upon
           him
           to
           make
           Bishops
           without
           his
           consent
           (
           which
           was
           not
           suffered
           by
           some
           Princes
           ,
           even
           in
           times
           of
           Popery
           )
           it
           ought
           farther
           to
           be
           considered
           ,
           what
           security
           any
           following
           Oath
           can
           give
           as
           to
           those
           that
           have
           taken
           a
           former
           Oath
           of
           Allegiance
           to
           the
           Pope
           ?
           as
           I
           have
           already
           proved
           it
           to
           be
           ;
           as
           much
           as
           King
           Iohn's
           was
           ,
           upon
           the
           Resignation
           of
           his
           Crown
           ;
           nay
           yet
           farther
           ,
           they
           are
           bound
           now
           by
           that
           
             Oath
             to
             defend
             all
             those
             Provisions
             and
             Reservations
             ,
             and
             Apostolical
             Mandates
             ,
          
           which
           were
           accounted
           the
           intolerable
           grievances
           of
           this
           Nation
           ,
           long
           before
           the
           Reformation
           .
        
         
           
             But
             why
             may
             they
             not
             enjoy
             equal
             liberty
             with
             the
             Sectaries
             ?
          
           I
           am
           not
           pleading
           the
           Sectaries
           Cause
           ,
           (
           neither
           would
           others
           plead
           it
           now
           but
           for
           a
           farther
           end
           )
           nor
           would
           I
           extenuate
           the
           guilt
           of
           their
           Separation
           ;
           but
           they
           are
           blind
           ,
           that
           do
           not
           see
           the
           difference
           between
           the
           parties
           ,
           if
           not
           as
           to
           number
           ,
           yet
           as
           to
           interest
           ,
           forreign
           dependence
           ,
           and
           danger
           to
           the
           
           Church
           of
           England
           :
           for
           surely
           ,
           a
           man
           is
           not
           in
           so
           much
           danger
           of
           being
           stung
           to
           death
           by
           Gnats
           ,
           as
           being
           poisoned
           by
           Vipers
           :
           I
           mean
           in
           respect
           of
           the
           avowed
           principle
           of
           Persecuting
           all
           dissenters
           ,
           in
           the
           
             Roman
             Church
          
           :
           which
           it
           were
           easie
           to
           manifest
           ,
           not
           only
           from
           our
           domestick
           story
           ,
           
           and
           the
           entertainment
           in
           Queen
           Maries
           dayes
           ;
           and
           from
           the
           History
           of
           the
           Inquisition
           abroad
           ;
           but
           from
           the
           Cabal
           at
           the
           Council
           of
           Trent
           between
           the
           
             Popes
             Legats
          
           ,
           and
           the
           Embassadours
           of
           
             Catholick
             Princes
             about
             the
             utter
             extirpation
             of
             the
             Protestant
             Religion
          
           ;
           and
           the
           defigns
           that
           were
           carried
           on
           in
           prosecution
           of
           this
           in
           most
           parts
           of
           Europe
           ,
           especially
           in
           
             Germany
             ,
             Flanders
          
           ,
           
           and
           France
           ;
           but
           I
           shall
           not
           meddle
           with
           the
           secret
           Intrigues
           ,
           but
           the
           open
           and
           avowed
           principles
           .
           In
           France
           ,
           
           
             Claudius
             de
             Sainctes
          
           published
           a
           Book
           against
           Toleration
           ,
           A.
           D.
           1561.
           wherein
           he
           pleads
           with
           all
           his
           strength
           
             for
             the
             utter
             extirpation
             of
             Protestants
          
           ;
           
           the
           like
           did
           
             Iacobus
             Pamelius
          
           in
           Flanders
           ;
           and
           both
           of
           them
           answer
           all
           the
           common
           and
           popular
           arguments
           now
           brought
           for
           Toleration
           :
           
           the
           same
           did
           Scioppius
           in
           Germany
           ;
           and
           we
           all
           know
           what
           the
           dreadful
           consequences
           were
           in
           all
           those
           places
           .
           
           But
           this
           is
           a
           subject
           too
           large
           to
           enter
           upon
           now
           :
           For
           my
           part
           ,
           I
           am
           no
           Friend
           to
           
             Sanguinary
             Laws
          
           on
           the
           
             account
             of
             Religion
          
           ;
           and
           if
           the
           Wisdom
           of
           our
           Law-makers
           should
           think
           fit
           to
           change
           that
           
             popular
             way
          
           of
           publick
           suffering
           (
           which
           the
           sufferers
           would
           have
           still
           believed
           to
           be
           for
           Religion
           )
           into
           a
           more
           effectual
           course
           of
           suppressing
           the
           growth
           of
           a
           party
           so
           dangerous
           to
           our
           established
           Religion
           ,
           I
           should
           more
           rejoice
           ,
           it
           may
           be
           ,
           therein
           ,
           than
           those
           who
           are
           more
           concerned
           in
           it
           .
           Provided
           ,
           that
           the
           pretence
           of
           making
           
             new
             Laws
          
           more
           accommodate
           to
           our
           present
           State
           ,
           be
           not
           carried
           on
           meerly
           with
           the
           design
           of
           leaving
           our
           Church
           without
           any
           security
           by
           Law
           at
           all
           against
           so
           violent
           and
           dangerous
           a
           party
           :
           for
           it
           is
           a
           much
           easier
           matter
           to
           repeal
           
             old
             Laws
          
           ,
           than
           to
           make
           new
           ones
           .
           And
           if
           the
           objection
           against
           the
           old
           Laws
           be
           ,
           
             that
             they
             are
             not
             executed
          
           ,
           it
           ought
           to
           be
           considered
           whether
           the
           same
           objection
           will
           not
           lye
           against
           others
           ,
           unless
           they
           be
           such
           Laws
           as
           will
           
             execute
             themselves
          
           ;
           and
           we
           have
           little
           Reason
           to
           believe
           that
           they
           who
           bid
           difiance
           to
           our
           present
           Laws
           ,
           and
           make
           sport
           with
           Proclamations
           ,
           will
           be
           perswaded
           by
           gentler
           means
           
           to
           obey
           others
           .
           And
           is
           such
           an
           affront
           to
           Laws
           a
           sufficient
           Motive
           to
           Lenity
           ?
           And
           we
           have
           good
           ground
           to
           think
           ,
           that
           that
           they
           look
           upon
           all
           our
           Laws
           ,
           whatever
           they
           be
           ,
           as
           things
           of
           no
           force
           at
           all
           upon
           their
           Consciences
           ,
           as
           being
           
             null
             in
             themselves
             ,
             because
             they
             are
             contrary
             to
             the
             Popes
             Authority
             and
             the
             Constitutions
             of
             their
             Church
             .
          
           And
           I
           believe
           if
           our
           modern
           Papists
           were
           pressed
           home
           ,
           the
           generality
           of
           those
           who
           are
           obnoxious
           to
           the
           
             Poenal
             Laws
          
           ,
           would
           not
           acknowledge
           those
           
             Ancient
             Rights
          
           of
           the
           Crown
           ,
           which
           were
           challenged
           by
           William
           the
           
             Conquerour
             ,
             William
             Rufus
             ,
             Henry
          
           the
           first
           ,
           Henry
           the
           second
           ,
           (
           before
           his
           submission
           to
           the
           Pope
           )
           and
           afterwards
           by
           Edward
           the
           first
           ,
           and
           Edward
           the
           third
           ;
           viz.
           
             No
             exercise
             of
             any
             forreign
             jurisdiction
             here
             without
             the
             Kings
             consent
             ;
             no
             liberty
             of
             going
             out
             of
             the
             Kingdom
             ,
             though
             upon
             the
             Popes
             Command
             ,
             without
             the
             Kings
             leave
          
           ;
           and
           while
           they
           allow
           this
           Power
           to
           the
           Pope
           to
           command
           his
           
             Majesties
             Subjects
          
           ,
           they
           make
           him
           Soveraign
           over
           them
           ,
           and
           make
           them
           more
           fearful
           of
           disclaiming
           his
           Power
           ;
           
             No
             Decrees
             of
             Popes
             or
             Bulls
             to
             be
             received
             without
             the
             Kings
             approbation
             ;
             No
             Bishops
             to
             be
             made
             by
             Papal
             
             Provisions
             out
             of
             the
             plenitude
             of
             his
             Power
             ,
          
           &c.
           
           Those
           who
           will
           not
           reject
           these
           ,
           which
           were
           challenged
           by
           the
           Kings
           of
           England
           long
           before
           the
           Reformation
           ,
           as
           their
           
             ancient
             and
             undoubted
             Rights
          
           ,
           with
           what
           face
           can
           they
           plead
           for
           the
           Repeal
           of
           the
           
             Poenal
             Laws
          
           ?
           when
           the
           ancient
           Law
           of
           England
           makes
           them
           guilty
           of
           violating
           the
           Rights
           of
           the
           Crown
           .
           If
           they
           say
           ,
           
             the
             Case
             is
             not
             the
             same
             now
             upon
             the
             Change
             of
             Religion
          
           ;
           I
           desire
           to
           know
           of
           them
           ,
           whether
           any
           
             ancient
             Rights
             of
             the
             Crown
          
           are
           lost
           by
           casting
           off
           the
           
             Popes
             Authority
          
           ?
           if
           they
           be
           not
           ,
           they
           are
           good
           still
           ,
           and
           what
           are
           they
           then
           that
           deny
           them
           ?
           if
           they
           be
           lost
           ,
           then
           our
           Kings
           have
           lost
           some
           of
           their
           
             Soveraign
             Rights
          
           which
           their
           Ancestors
           valued
           
             above
             half
             their
             Kingdoms
          
           ;
           and
           how
           could
           they
           lose
           them
           by
           casting
           off
           the
           Pope
           ,
           if
           they
           did
           not
           receive
           them
           ●rom
           him
           ?
           If
           they
           received
           them
           from
           him
           ,
           then
           they
           make
           the
           
             Kings
             Power
          
           to
           be
           so
           far
           at
           least
           derived
           from
           the
           Pope
           ;
           for
           if
           it
           were
           independent
           upon
           him
           ,
           how
           could
           they
           lose
           any
           Power
           ,
           by
           casting
           off
           the
           
             Popes
             Authority
          
           ?
           If
           it
           be
           said
           ,
           
             that
             these
             were
             priviledges
             granted
             by
             the
             Popes
          
           ;
           I
           utterly
           deny
           it
           ;
           for
           our
           Kings
           challenged
           them
           in
           spight
           of
           the
           
           Popes
           ,
           and
           exercised
           them
           in
           direct
           opposition
           to
           their
           Bulls
           and
           Decrees
           ;
           even
           the
           Decrees
           of
           Councils
           as
           well
           as
           Popes
           ,
           as
           is
           fully
           manifested
           in
           the
           foregoing
           Discourse
           .
           How
           then
           can
           such
           men
           plead
           for
           the
           repeal
           of
           
             Poenal
             Laws
          
           whose
           principles
           do
           so
           directly
           contradict
           the
           ancient
           acknowledged
           Rights
           of
           the
           
             Crown
             of
          
           England
           ?
           For
           others
           that
           will
           not
           only
           own
           these
           
             ancient
             Rights
          
           ,
           but
           give
           sufficient
           security
           without
           fraud
           and
           equivocation
           ,
           of
           their
           sincerity
           in
           renouncing
           the
           
             Popes
             power
             of
             deposing
             Princes
          
           ,
           and
           other
           Principles
           destructive
           to
           Government
           ;
           since
           it
           was
           never
           the
           intention
           of
           our
           Laws
           to
           persecute
           such
           ,
           they
           need
           not
           fear
           the
           enjoyment
           of
           all
           Reasonable
           Protection
           by
           them
           .
           But
           it
           doth
           not
           become
           me
           to
           discourse
           of
           such
           points
           which
           are
           far
           more
           proper
           for
           the
           Wisdom
           and
           Council
           of
           the
           
             whole
             Nation
          
           :
           And
           I
           know
           no
           true
           Protestant
           would
           envy
           the
           quiet
           and
           security
           of
           innocent
           and
           peaceable
           men
           ,
           where
           there
           is
           sufficient
           assurance
           ,
           that
           by
           favour
           received
           they
           will
           not
           grow
           more
           unquiet
           .
           But
           we
           cannot
           take
           too
           great
           care
           to
           prevent
           the
           restless
           designs
           of
           those
           ,
           who
           aim
           at
           nothing
           more
           ,
           than
           the
           undermining
           and
           blowing
           up
           our
           established
           Church
           and
           Religion
           :
           Which
           God
           preserve
           .
        
         
         
           Thus
           much
           may
           serve
           for
           an
           Answer
           to
           these
           points
           of
           Mr.
           
           Cressy's
           Book
           ,
           the
           rest
           I
           leave
           to
           a
           better
           hand
           .
        
         
           And
           now
           My
           Lord
           ,
           what
           reason
           have
           I
           to
           beg
           pardon
           for
           so
           tedious
           a
           Discourse
           !
           But
           I
           know
           your
           Lordships
           love
           to
           the
           Cause
           ,
           as
           well
           as
           to
           the
           Person
           concerned
           ,
           will
           make
           you
           ready
           to
           excuse
           and
           forgive
           ,
        
         
           
             My
             Lord
             ,
          
           
             Your
             Lordships
             most
             humble
             and
             obedient
             Servant
             ,
             
               Edw.
               Stillingfleet
            
             .
          
        
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A61521-e250
           
             Caramuel
             .
             Commentar
             .
             in
             Regul
             .
             S.
             Bened.
             n.
             831.
             
          
        
         
           Notes for div A61521-e1610
           
             Prefa●e
             n.
             33.
             p.
             23.
             
          
           
             P.
             7.
             
          
           
             P.
             17
             ,
             19
             ,
             ●0
             .
          
           
             Epistle
             Apologet●cal
             sect
             .
             1
             ,
             2
             ,
             3.
             from
             p.
             6.
             to
             p.
             39.
             
          
           
             P.
             6.
             
          
           
             P.
             7.
             
          
           
             1
             Pet.
             2.
             23.
             
          
           
             Mat.
             5.
             22.
             
          
           
             11.
             29.
             
          
           
             Eph.
             4.
             31.
             
          
           
             Exod.
             32.
             19.
             
          
           
             P.
             11
             ,
             12
             ,
             13
             ,
             15
             ,
             16.
             
          
           
             P.
             7.
             
          
           
             Mr.
             Cr●s●
             .
             Ep.
             Dedicat.
             
          
           
             P.
             35.
             
          
           
             P.
             52.
             
          
           
             P.
             ●2
             .
          
           
             Postscript
             .
             p.
             1●1
             .
             P.
             2.
             
             P.
             3.
             
          
           
             Epist.
             ded●c
             .
          
           
             Preface
             to
             the
             Rea●der
             .
          
           
             P.
             63.
             
          
           
             Preface
             to
             Fa●at
             .
          
           
             〈◊〉
             .
          
           
             Epistle
             Apologetic
             .
             p.
             12.
             
          
           
             Pr●face
             to
             Idolatry
             .
          
           
             Preface
             to
             the
             first
             part
             of
             the
             Answer
             .
          
           
             Epist.
             Apologet
             .
             
             from
             ●
             .
             16.
             
             to
             ●
             .
             24.
             
          
           
             Answer
             ,
             first
             part
             from
             p.
             260.
             to
             p.
             291.
             
          
           
             Epist.
             Apologet
             .
             from
             p.
             72.
             
             to
             ●
             .
             84.
             
          
           
             From
             n.
             53.
             to
             n.
             72.
             
          
        
         
           Notes for div A61521-e4900
           
             Fanaticism
             sect
             .
             2.
             n.
             10.
             
          
           
             P.
             23.
             
          
           
             A●madvers
             .
             p
             26.
             
          
           
             Epist.
             Apologet
             .
             sect
             .
             26
             
          
           
             ●
             .
             27.
             
          
           
             ib.
             
          
           
             Fanaticism
             p.
             1.
             
          
           
             P.
             11
             
          
           
             P.
             181.
             
          
           
             Epist.
             Apologet
             .
             n.
             37.
             
          
           
             Maximil
             .
             Sandaei
             Clavis
             Mystica
             c.
             3●
             
          
           
             Carol
             H●r●●●nt
             .
             Comment
             in
             Dio●ys●de
             Mysti●●
             Theolog
             .
             Pr●●fat
             .
          
           
             Rom●●
             Churches
             Devotions
             vindicated
             Sect.
             1.
             
          
           
             Sect.
             6.
             
          
           
             Sect.
             7.
             
          
           
             〈…〉
             .
          
           
             ●
             16.
             
          
           
             c
             6.
             
             ●
             .
             11.
             
          
           
             Sect.
             1.
             c.
             4.
             n.
             14.
             
          
           
             Sect.
             61.
             
          
           
             Sect.
             ●
             .
          
           
             Epist.
             Apolog
             .
             n.
             37●
             
          
           
             1
             Cor.
             2.
             14
             
          
           
             Tract
             .
             Apolog●t
             int●g
             .
             Societ
             .
             de
             Ro●e●
             Cruce
             d●fendens
             .
             
               A.
               1617.
               
               P.
            
             17.
             
          
           
             V.
             Ioh.
             à
             Iesu
             Maria
             Th●olog
             .
             Mysti●
             .
             c.
             6.
             p.
             64.
             
          
           
             1
             John
             5.
             3.
             
          
           
             4.
             20.
             
          
           
             12.
             
          
           
             Joh.
             14.
             15.
             
          
           
             15.
             14.
             
          
           
             O.
             N.
             
               Roman
               De●votions
               vindicated
            
             ,
             sect
             .
             7
             —
             sect
             .
             51.
             
          
           
             Fanat●●sm
             ,
             p.
             49.
             
          
           
             P.
             41.
             
          
           
             A●imadv
             .
             p.
             58.
             
          
           
             Roman
             Devotions
             vindicated
             sect
             .
             9
             ,
             10
             ,
             11.
             
          
           
             Roman
             
               Devotions
               vindicated
            
             sect
             .
             16.
             
          
           
             S.
             Teresa
             
               's
               Life
            
             ,
             p
             2.
             c.
             1.
             
             E●i●
             .
             16
             ▪
             1.
             at
             A●●●p
             .
          
           
             c.
             4.
             p.
             16.
             
          
           
             P.
             17.
             
          
           
             C.
             5.
             p.
             25.
             
          
           
             P.
             26.
             
          
           
             C.
             6.
             p.
             28.
             
          
           
             P
             32.
             
          
           
             P
             33.
             
          
           
             P.
             38.
             
          
           
             C.
             10
             ,
             11
             ,
             12
             ,
             &c.
             
          
           
             P
             ●0
             .
          
           
             P.
             62.
             
          
           
             P.
             111.
             
          
           
             P.
             113.
             
          
           
             P.
             122.
             
          
           
             P.
             140.
             
          
           
             P.
             141.
             
          
           
             P.
             142.
             
          
           
             P.
             148.
             
          
           
             P.
             149.
             
          
           
             P.
             150.
             
          
           
             P.
             42.
             
          
           
             P.
             18●
             .
          
           
             P.
             66.
             
             &
             176.
             p.
             236.
             
             P.
             181.
             
          
           
             P.
             194.
             p.
             180.
             
          
           
             P.
             18●
             .
          
           
             P.
             181.
             
          
           
             P.
             184.
             
          
           
             P.
             185.
             
          
           
             P.
             187.
             
          
           
             P.
             204.
             
          
           
             P.
             215.
             
          
           
             P.
             216.
             
          
           
             P.
             221.
             
          
           
             P.
             224.
             
          
           
             P.
             225.
             
          
           
             P.
             226.
             
          
           
             P.
             228.
             
          
           
             P.
             234.
             
          
           
             P.
             229.
             
          
           
             P.
             232.
             
          
           
             P.
             233.
             
          
           
             P.
             238.
             
          
           
             P.
             240.
             
          
           
             P.
             237.
             
          
           
             P.
             240.
             
          
           
             P.
             241.
             
          
           
             P.
             242.
             
          
           
             P.
             244.
             
          
           
             P.
             245.
             
          
           
             P.
             246.
             
          
           
             P.
             247.
             
          
           
             P.
             261.
             
          
           
             P.
             323.
             
          
           
             P.
             324.
             
          
           
             Roman
             Churches
             Devotions
             vindicated
             p.
             23.
             
          
           
             2
             Cor.
             12.
             1
             ,
             2
             ,
             5
             ,
             6.
             
          
           
             P.
             364.
             
          
           
             P.
             312.
             
          
           
             O.
             N.
             sect
             .
             13.
             
          
           
             O.
             N.
             ●●ct
             .
             19
             ,
             20
             ,
             21
             ,
             22
             ,
             23.
             
          
           
             O.
             N.
             sect
             .
             29.
             
          
           
             O
             N.
             sect
             .
             13.
             p.
             20.
             
          
           
             O.
             N.
             sect
             .
             14.
             
          
           
             Ba●on
             A.
             D.
             173
             n.
             7.
             25
             
          
           
             Euseb.
             Eccl.
             histor
             .
             l.
             5.
             c.
             16.
             
          
           
             C.
             17.
             
          
           
             Epiphan
             .
             har●s
             .
             48.
             sect
             .
             2.
             
          
           
             Sect.
             3.
             
          
           
             Sect.
             4.
             
          
           
             Psal.
             115.
             11
             
          
           
             Di●inarum
             g●atiarum
             Cor
             ●atio
             o●rium
             Re●●la●ion●m
             mat
             riam
             a
             eriens
             .
             Venet
             .
             1626.
             p.
             14.
             
          
           
             P.
             34.
             
          
           
             S●ct
             .
             7.
             
          
           
             Sect.
             10.
             
          
           
             Hiero●y●
             .
             prafat
             .
             in
             Nahu●
             .
          
           
             Prafat
             .
             in
             Habac.
             
          
           
             1
             Cor.
             14.
             30.
             
             V●
             33.
             
          
           
             P●afat
             .
             in
             Isai.
             l.
             1.
             
             ●
             1.
             in
             Isai.
             33.
             
          
           
             S.
             〈◊〉
             .
             in
             Psa.
             45.
             1.
             
          
           
             In
             1
             Cor.
             12.
             hom
             .
             29.
             
          
           
             S.
             Basil
             in
             Isai.
             〈◊〉
             1.
             〈◊〉
             
          
           
             O.
             N.
             p.
             16.
             
          
           
             T●rtull
             .
             de
             A●im●●9
             .
          
           
             O.
             N.
             sect
             .
             6.
             
          
           
             Dia●o
             de
             Diano
             .
             ●
             24.
             
          
           
             O.
             N.
             p.
             13.
             
          
           
             O
             N.
             from
             sect
             .
             32.
             to
             sect
             .
             40.
             
          
           
             Aug.
             ●
             .
             Fortunat
             .
             Tom.
             6.
             
          
           
             Confess
             .
             l.
             7.
             c.
             2.
             
          
           
             C.
             1.
             
          
           
             L.
             ●
             c.
             4.
             
          
           
             L.
             10.
             c
             40.
             
          
           
             L.
             7.
             c.
             10.
             
          
           
             L.
             9
             c.
             10.
             
          
           
             De
             quantit
             .
             anim
             .
             c.
             33.
             
          
           
             De
             M●rib
             .
             Eccles
             Cathol
             .
             c.
             31.
             
          
           
             C.
             32.
             
          
           
             Ioh.
             Bo●a
             de
             discret
             .
             Spirituum
             c.
             14.
             n.
             4.
             
             Lut.
             Paris
             .
             1673.
             
          
           
             Paul.
             Zacch
             Quaest.
             M●dico-legal
             .
             l.
             4.
             tit
             .
             1.
             q.
             6.
             n.
             4.
             
          
           
             Plato
             in
             Co●viv
             .
             in
             orat
             .
             Al●ibiadis
             ,
             p.
             220.
             ed.
             Ser●
             .
          
           
             A.
             G●ll.
             Noct.
             Att●
             .
             1.
             c.
             1.
             
          
           
             caj●
             t.
             i●●
             .
             2.
             7.
             175.
             a●t
             .
             1.
             
          
           
             Pro●l●●
             .
             c.
             30.
             
          
           
             B●rniers
             Memoires
             ,
             par
             .
             2
             p.
             136
             
          
           
             〈…〉
             c.
             4.
             
          
           
             2.
             2.
             q.
             175.
             art
             .
             1.
             corp
             .
             art
             .
          
           
             Card.
             Bona
             de
             d●ser
             .
             Spirit
             .
             c.
             14.
             n.
             5.
             
          
           
             Ioh.
             à
             Iesu
             Maria
             Theolog
             .
             Myst.
             c.
             8.
             
          
           
             Cajet
             .
             in
             1.
             2.
             q.
             17.
             art
             .
             7.
             
          
           
             Sanct.
             Sophia
             tr
             .
             3.
             sect
             .
             4.
             c.
             3.
             n.
             11.
             
          
           
             Fortunat.
             S●acch
             .
             de
             not
             &
             sign
             .
             Sanct.
             sect
             .
             8.
             c.
             3.
             
          
           
             〈…〉
             
          
           
             Sanct
             Soph.
             ●
             .
             19.
             
          
           
             Bo●a
             ib.
             p.
             250.
             
          
           
             Caset
             .
             ●
             12
             2.
             q.
             173.
             art
             .
             3.
             
          
           
             〈…〉
             
          
           
             Carol
             Cl●
             not
             .
             in
             Ga●●
             ab
             〈◊〉
             c.
             3.
             
          
           
             Paul.
             Zac●h
             .
             qu●st
             Medico
             l●g
             .
             l.
             4.
             〈◊〉
             1
             ,
             qu.
             7.
             
          
           
             Pa●l
             .
             Zacch
             .
             l.
             4.
             t●t
             .
             1.
             q.
             6.
             n.
             33.
             
          
           
             Bona
             de
             dis●ret
             .
             Spirit
             .
             c.
             20.
             p.
             411.
             
          
           
             Scacch
             .
             p.
             612.
             
          
           
             Sa●cta
             .
             Sophia
             Tr.
             3.
             sect
             3.
             c.
             6.
             n.
             22.
             
          
           
             Bona
             ib.
             &
             p.
             415.
             
          
           
             Sa●cta
             Sophia
             Tr.
             3.
             sect
             .
             4.
             c.
             3.
             n.
             10.
             14.
             
          
           
             Ioh.
             à
             Iesu
             Maria
             Theol
             .
             Myst.
             c.
             8.
             p.
             89
             ,
             90.
             
          
           
             De
             discret
             .
             Spirit
             .
             c.
             19.
             n.
             1.
             
          
           
             De
             Not.
             &
             sig●
             .
             Sanct.
             sect
             .
             8.
             c.
             4.
             
          
           
             De
             discret
             .
             Spirit
             .
             c.
             19.
             n.
             7.
             
          
           
             N.
             4.
             
          
           
             c.
             20.
             n.
             2.
             
          
           
             Cajet
             .
             in
             2.
             2.
             q.
             174.
             art
             .
             6.
             
          
           
             De
             discret
             .
             Spirit
             .
             c.
             20.
             n.
             4.
             p.
             409.
             
          
           
             Ib.
             c.
             17.
             p.
             299.
             
          
           
             Fanati●●●m
             .
             p.
             67
             ,
             68.
             
          
           
             P.
             70.
             
          
           
             V●●a
             in
             Co●●i
             .
             Trid.
             l.
             9.
             
          
           
             Catharin
             .
             de
             certit
             .
             grat
             .
             c
             ult
             .
          
           
             Suarez
             de
             Fide
             disp
             .
             3.
             sect
             .
             10.
             
          
           
             Lugo
             de
             Fide
             disp
             .
             1.
             sect
             .
             11.
             
          
           
             Ysambert
             .
             de
             Fide
             disp
             .
             12.
             art
             .
             3.
             
          
           
             Suarez
             ib.
             n.
             7.
             
          
           
             Concil
             .
             L●t●ran
             .
             sub
             Leon.
             10.
             sess
             11.
             
          
           
             A●●madvers
             .
             p.
             68.
             
          
           
             C●20
             .
             n.
             3
             ,
             4
             
          
           
             E●istle
             Apolog●t
             .
             p.
             30.
             
          
           
             Fa●a●icis●
             p.
             ●9
             .
          
           
             Dionys.
             de
             Mysticâ
             Theol.
             cap.
             1.
             
          
           
             D●
             Di●ir
             .
             Nomi●
             .
             c.
             7.
             
             ●
             .
             3.
             
          
           
             S.
             Joh.
             17.
             3.
             
          
           
             1
             Joh.
             1.
             5.
             
          
           
             Joh.
             1.
             18.
             
          
           
             2
             Cor.
             3.
             18.
             
          
           
             Comment
             .
             in
             Myst.
             Theol.
             p.
             135.
             
          
           
             Iamblich
             .
             de
             Myster
             .
             Segm.
             5.
             c.
             11.
             
          
           
             S.
             A●g●st
             .
             de
             Ci.
             it
             .
             Dei.
             l.
             10.
             
             ●
             .
             c
             .
             10.
             
          
           
             C.
             27
             ,
             28.
             29.
             
          
           
             De
             vitâ
             &
             Script
             .
             Porphyr
             .
             c.
             6.
             
          
           
             〈◊〉
             .
             vit
             .
             Porp●yr
             .
          
           
             Porphyrii
             〈…〉
             
          
           
             N.
             10.
             
          
           
             N.
             7
             ,
             8
             ,
             29
             ,
             30
             
          
           
             N.
             31
             ,
             32.
             
          
           
             N.
             34.
             
          
           
             N.
             36.
             
          
           
             N.
             37.
             
          
           
             N.
             41.
             
          
           
             De
             s●ript
             .
             Po●phyr
             .
             c.
             9.
             
          
           
             Aug.
             de
             Civit
             .
             De●
             .
             l.
             10.
             
             ●
             .
             29.
             
          
           
             Pl●●●
             ▪
             E●nea●
             .
             1.
             l.
             2.
             c.
             3
             ,
             4
             ,
             5
             ,
             6.
             
          
           
             E●●●ad
             3.
             l.
             6.
             
             ●
             .
             5.
             
          
           
             Enn●ad
             .
             6.
             l.
             9.
             c.
             3.
             
          
           
             C.
             4.
             
          
           
             C.
             9.
             
          
           
             C.
             11.
             
          
           
             Enncad
             5.
             l.
             8.
             c
             10
             ,
             11.
             
          
           
             Enncad
             .
             1.
             l.
             2.
             c.
             5
             ,
             6.
             
          
           
             Enncad
             .
             3.
             l.
             6.
             c.
             6.
             
          
           
             I●●bli
             ●
             .
             d●
             Myst
             r.
             S●gm
             .
             3.
             c.
             4
             ,
             5
             ,
             &c.
             
          
           
             De
             Myster
             .
             ●egm
             .
             5.
             
             ●27
             .
          
           
             S●●●
             .
             10.
             c.
             6.
             
          
           
             Segm
             1.
             c.
             3.
             2.
             c.
             11.
             
          
           
             S●id
             .
             v.
             Proclus
             .
          
           
             Marin
             .
             de●vit
             .
             Procli
             ,
             ante
             Procl
             .
             Theolog.
             
          
           
             Procl
             .
             Theo●log
             .
             Plat.
             l.
             1.
             c.
             3.
             
          
           
             Carol.
             Her●sent
             .
             A●a●
             .
             ad
             Th●o●og
             ▪
             Mysti●
             .
             p.
             4●
             .
          
           
             Mars
             .
             Ficin
             :
             de●hristian
             .
             R●●ig
             .
             c
             22.
             
          
           
             S●id
             .
             in
             Dio●ys
             .
          
           
             Pr●
             l.
             Theo●
             .
             Plat
             ▪
             c.
             12.
             
             P.
             36.
             
          
           
             R●sbro●●
             .
             de
             Nupt.
             s●irit
             .
             l
             2.
             c.
             20
             ,
             21
             ,
             22.
             
          
           
             H.
             〈◊〉
             Theolo●
             .
             M●●t
             .
             l.
             2.
             
             Part.
             3.
             c.
             41.
             
          
           
             Psell.
             in
             Orac.
             Chald.
             p.
             120.
             
          
           
             Ora●ul
             .
             Chaldaic
             .
             ed.
             Obsopaei
             P.
             19
             ,
             20.
             
          
           
             Psell.
             in
             orac
             .
             Chald.
             p.
             85
             ,
             90.
             
          
           
             Nicep●
             .
             Gregor
             in
             Synes
             .
             de
             inso●
             .
             p.
             383.
             
          
           
             Ioh.
             Pic.
             Mirand
             cp
             .
             Marsil
             .
             Fici●
             .
             p.
             249.
             
          
           
             H●●●●
             .
             in
             ●●●●a
             C●●●
             .
             P●thag
             .
             Sy●●s
             .
             〈◊〉
             insomn
             .
             p.
             136
             ,
             &c.
             
          
           
             Iamblich
             .
             de
             Myster
             .
             Segm.
             2.
             c.
             3.
             
          
           
             P●●cl
             .
             in
             Timaeum
             Platon
             p.
             47.
             
          
           
             Bellarm.
             de
             Script
             .
             Ecchs
             .
             in
             Dio●●●
             .
          
           
             Petav.
             〈◊〉
             I●d
             .
             ad
             Tom.
             d●
             dogm
             .
             Theol.
             Sirmond
             .
             de
             2.
             
             Dionys.
             c.
             8.
             
          
           
             Labb●
             de
             Script
             .
             Eccles
             .
          
           
             La●●●v
             Di●cuss
             .
             discuss
             .
             c.
             16.
             
          
           
             Godea●
             hist.
             Eglis
             l.
             1.
             
             A.
             D.
             99.
             p.
             125.
             
          
           
             Habert
             .
             observ
             .
             1.
             i●
             Rit
             .
             Ord●●●
             .
             Graec.
             
          
           
             Morinus
             de
             Ordin
             .
             Sacr.
             p.
             2.
             c.
             2.
             
             〈◊〉
             8.
             
          
           
             Petav.
             de
             I●carn
             .
             l.
             4.
             c.
             6.
             n.
             6.
             l.
             14.
             c.
             13.
             
             ●
             .
             9.
             
          
           
             Leo●t
             .
             de
             Sectis
             act
             .
             8.
             
          
           
             Phat
             .
             Cod.
             230.
             
          
           
             Fa
             ●nd
             .
             l.
             1.
             p
             40.
             
          
           
             Lib
             ●at
             .
             i●
             Brev.
             c.
             10.
             
          
           
             Theodor.
             hist.
             Eccl.
             l.
             5.
             c.
             10.
             
          
           
             G●a
             ad
             Catalog
             .
             c.
             2.
             
             Au●●st
             .
             de
             〈◊〉
             c.
             90.
             
          
           
             Auct
             .
             frag
             .
             c.
             Severi
             .
             ap●d
             Canis-Anti
             .
             Lect.
             To
             4
             p.
             236.
             
          
           
             Max.
             Sand.
             I●bilum
             .
          
           
             Societ
             .
             Iesu
             ob
             Theolog.
             
          
           
             Mystic
             .
             Colo●
             .
             A.
             D.
             1640.
             
          
        
         
           Notes for div A61521-e26720
           
             Fanati●ism
             .
             p.
             21.
             
          
           
             Anima●vers
             .
             p.
             28.
             
          
           
             P.
             39.
             
          
           
             P.
             42.
             
          
           
             P.
             53
             ,
             54.
             
          
           
             E●●●●
             A
             olog
             .
             ●
             .
             29.
             
             to
             ●
             .
             35.
             
          
           
             Hugo
             Menard
             ,
             concord
             .
             Regularum
             ,
             p.
             52.
             
          
           
             A●●tol
             .
             Benedict
             .
             p.
             190.
             
          
           
             P.
             70.
             
          
           
             Regul
             .
             Benedict
             .
             c.
             1.
             
          
           
             Cassian
             .
             Collat
             .
             18.
             c.
             4
             ,
             7
             ,
             8.
             
          
           
             Gazae
             not●
             in
             Cassian
             .
             col●
             .
             18.
             c.
             8.
             
          
           
             Cassian
             .
             de
             i●stitut
             .
             re●●●ciant
             .
             l.
             4.
             c.
             39.
             
          
           
             Fanaticism
             .
             p.
             23.
             
          
           
             Regul
             .
             Be●ed
             .
             c.
             8.
             
          
           
             Cara●
             .
             Theolog
             .
             Regularis
             .
             n.
             1102.
             
          
           
             Cassian
             .
             de
             .
             ●act
             .
             orat
             .
             l.
             2.
             c.
             13.
             l.
             3.
             c.
             5.
             
          
           
             Cassian
             .
             Collat
             .
             10.
             c.
             10
             
          
           
             Me●a
             d.
             not
             .
             in
             Concord
             .
             R●g
             .
             p.
             341.
             
          
           
             St●ab●
             de
             ●
             bus
             Es●●ef
             .
             c.
             23.
             
             Cassian
             .
             de
             no●t
             .
             o●at
             .
             l.
             2.
             c.
             5
             ,
             6.
             
          
           
             Reg.
             〈◊〉
             .
             c.
             10.
             c.
             18.
             
          
           
             Pillad
             .
             hist.
             L●●s
             .
             de
             Tab●●●sio●s
             .
          
           
             Synod
             .
             Turo●
             .
             2.
             c.
             18.
             
          
           
             Pallud
             .
             ib.
             
          
           
             Cassian
             .
             de
             diu●a
             .
             orat
             .
             l.
             3.
             c.
             2.
             
          
           
             C.
             3.
             
          
           
             C.
             4.
             
          
           
             Regul
             .
             Bened
             .
             c.
             16.
             
          
           
             Regul
             .
             Bened
             .
             c.
             20.
             
          
           
             Menard
             .
             in
             Concord
             .
             Regul
             .
             p.
             404.
             
          
           
             Cassian
             .
             de
             noct
             .
             o●at
             .
             l.
             2.
             c.
             7
             ,
             8.
             c.
             10
             ,
             11.
             
          
           
             R●g
             Bened.
             c.
             13.
             
          
           
             S.
             Basil.
             inter
             .
             37.
             
          
           
             Gabr.
             〈◊〉
             .
             M●●●olng
             .
             Bened.
             l.
             3.
             
             Hugo
             Menard
             .
             Concord
             .
             Reg.
             p.
             355.
             
          
           
             C.
             18.
             
          
           
             Pallad
             .
             hist.
             〈◊〉
             de
             Tabean●ns
             .
             Sozom.
             l.
             3.
             
             C.
             14.
             
          
           
             Nic●ph
             l.
             9.
             c.
             14.
             
          
           
             Ge●●ad
             .
             de
             Script
             .
             E●cl●
             s.
             i●
             Pachom
             .
             Vincent
             .
             S●ec
             .
             l.
             18.
             c.
             82.
             
          
           
             Martyrolog
             .
             Rom.
             Maii
             14.
             
          
           
             Rosweyd
             .
             No●
             .
             in
             vit
             .
             Patr.
             p.
             141.
             
          
           
             Cassian
             .
             l.
             4.
             c.
             ●
             
          
           
             〈…〉
             
          
           
             Gazae
             ▪
             in
             Regul
             .
             Pachom
             .
          
           
             ●pistle
             Apologet
             .
             n.
             35.
             
          
           
             Reg.
             Be●ed
             .
             C.
             1.
             
          
           
             C.
             2.
             
          
           
             C.
             22.
             
          
           
             C.
             39.
             
          
           
             C.
             40.
             
          
           
             C.
             22.
             
          
           
             C.
             35.
             
          
           
             C.
             32.
             
          
           
             C.
             33.
             
          
           
             C.
             55.
             
          
           
             Reg
             B●●ed
             .
             c.
             65.
             
          
           
             C.
             21.
             
          
           
             C.
             23.
             
          
           
             C.
             31.
             
          
           
             C.
             32.
             
          
           
             C.
             33.
             
          
           
             C.
             35.
             
          
           
             C.
             36.
             
          
           
             C.
             38.
             
          
           
             Sozo●
             .
             l.
             1.
             c.
             13.
             
          
           
             C.
             12.
             
          
           
             C.
             14.
             
          
           
             〈◊〉
             .
             l.
             4.
             c.
             23.
             
          
           
             Soz.
             l.
             3.
             c.
             14.
             
          
           
             〈…〉
             
          
           
             Soz.
             l.
             6.
             c.
             28
             ,
             29
             ,
             30
             ,
             31.
             v.
             Rosw●●d
             .
             vi●
             .
             Patr.
             Hi●●●
             vit
             .
             〈◊〉
             .
          
           
             Soz.
             l.
             6.
             
             C.
             33
             ,
             34.
             
          
           
             L.
             3.
             c.
             14.
             
          
           
             Hiero●
             .
             ad
             Princi●i●m
             .
          
           
             Hieron
             .
             ad
             〈◊〉
             .
          
           
             Cassian
             .
             collat
             .
             18.
             c.
             7
             
          
           
             Greg.
             Na●ia●z
             .
             i●
             Mo●od
             .
          
           
             Cod.
             Th●od
             .
             16.
             tit
             .
             6.
             
          
           
             Baron
             .
             A.
             D.
             390.
             n.
             48.
             
          
           
             Cod.
             Th●od
             .
             9.
             tit
             .
             40
             ,
             16.
             
          
           
             Chrys
             or
             .
             17.
             ad
             pop
             .
             A●och
             .
          
           
             Sozom.
             l.
             8.
             c.
             9.
             
          
           
             Zosin
             .
             l.
             5●
             .
             p.
             800.
             
          
           
             Sozom.
             l.
             ●4●
             c.
             2.
             c.
             27.
             
          
           
             Concil
             .
             Chalced.
             act
             .
             4.
             p.
             524.
             
          
           
             Leo
             ●p
             .
             83.
             
          
           
             Ba●o●
             .
             ad
             A.
             452.
             n.
             10.
             ad
             .
             15.
             
          
           
             E●iph
             .
             haer
             .
             68.
             s.
             3.
             
          
           
             So●r
             .
             l.
             6.
             c.
             7.
             
             Soz.
             l.
             8.
             c.
             11.
             
          
           
             So●r
             .
             l.
             7.
             c.
             14.
             
          
           
             Soz.
             l.
             2.
             c.
             23.
             
          
           
             Evag●
             .
             l.
             2.
             c.
             28.
             
          
           
             T●eod
             .
             Lect.
             l.
             1.
             
          
           
             〈…〉
             
          
           
             1
             Cor.
             16.
             2.
             
          
           
             Syn●s
             .
             D●on
             .
             p.
             45
             ,
             &c.
             
          
           
             Petav.
             not
             .
             in
             Sy●
             .
             〈…〉
             
          
           
             〈◊〉
             .
             153.
             
          
           
             Hi●r
             .
             ad
             ●●stic
             .
             p.
             45.
             
          
           
             Vi●
             Paul.
             〈◊〉
             .
             p.
             238.
             
          
           
             Hi●●●●
             .
             a●
             Rustic
             .
             p.
             45.
             
          
           
             Hieron
             .
             ad
             Eu●toch
             .
          
           
             〈◊〉
             .
             p.
             42.
             
             R●g
             .
             S.
             Ben●d
             .
             c.
             2.
             
          
           
             Epistl●
             Apolog●t
             .
             n.
             30.
             
          
           
             Rom.
             8.
             15
             ,
             17.
             
          
           
             Reg.
             S.
             Bened
             .
             C.
             7.
             
          
           
             Menard
             .
             in
             conc
             .
             Regul
             .
             P.
             312.
             
          
           
             R●g
             S.
             Ben.
             ●
             .
             68.
             
          
           
             C●ss
             .
             l.
             4.
             c.
             26
             ,
             27.
             
          
           
             C.
             ●
             .
          
           
             C.
             28.
             
          
           
             〈…〉
             
          
           
             〈◊〉
             .
             i●
             Co●●ord
             .
             R●g
             .
             p.
             8●
             .
          
           
             〈…〉
             
          
           
             〈…〉
             .
             15.
             
          
           
             Arnold
             .
             Wion
             de
             antiq
             .
             F.
             ●●
             iii.
             i
             Anicià
             V●n
             .
             1595.
             
          
           
             Cassiod
             de
             inst●tut
             .
             divi●
             lic●
             
          
           
             〈…〉
             
          
           
             I
             ▪
             1.
             c.
             3.
             
          
           
             L.
             2.
             c.
             1.
             
          
           
             A●●
             .
             tom
             .
             7.
             
             A.
             D.
             519.
             
          
           
             〈…〉
             l.
             1.
             c.
             1.
             
          
           
             A●gelus
             de
             Nuce
             ad
             Chro●
             .
             Cassi●
             .
             l.
             3.
             c.
             29.
             n.
             13.
             84.
             
          
           
             〈…〉
             c.
             3.
             
          
           
             〈…〉
             p.
             50.
             
          
           
             〈…〉
             c.
             31.
             
          
           
             E●ist
             .
             Apo●
             ▪
             n.
             31.
             
          
           
             〈…〉
             ad
             Mo●●ch
             .
             〈◊〉
             .
             p.
             103.
             
          
           
             〈…〉
             &
             Re●p
             .
             p.
             54
             ,
             57
             ,
             91
             ,
             94
             ,
             99
             ,
             100
             ,
             110.
             
          
           
             P.
             64.
             
          
           
             P.
             32.
             
          
           
             Epist.
             Apol.
             n.
             32.
             
             Sy●od
             .
             Do●z
             .
             2.
             c.
             7.
             
          
           
             Gr●g
             .
             T●ron
             .
             l.
             10.
             c.
             29.
             
          
           
             Cassian
             .
             praef
             .
             ad
             Collat.
             11.
             
             Eucher
             .
             de
             laud.
             Eremi
             ▪
             
          
           
             Annal.
             Eccl.
             Fra●c
             .
             A.
             496.
             n.
             111.
             
          
           
             Gr●g
             .
             〈◊〉
             .
             l
             9
             c.
             39.
             
          
           
             〈◊〉
             .
             F●a●c
             A.
             D.
             667.
             
             ●
             .
             20.
             
          
           
             Pro●at
             .
             ad
             S●c
             .
             s●cundum
             B●nedict
             .
             n.
             14.
             
          
           
             〈…〉
             
          
           
             〈…〉
             
          
           
             〈◊〉
             .
             Eccl.
             F●an
             .
             A.
             D.
             734.
             n.
             32
             ,
             &c
             ▪
             751.
             n.
             107
             ,
             &c.
             667.
             
             ●
             .
             20.
             
          
           
             A●●old
             .
             Wio●
             .
             Lig●
             Vitae
             ,
             l.
             5.
             c.
             3.
             
          
           
             Bibliotheca
             C●●niac
             .
             p.
             1633.
             
          
           
             V.
             Bibloth●
             Cl●nia●
             .
             p.
             57
             ,
             58●
             &c.
             
          
           
             P●tr
             .
             Clunia●
             E●ist
             .
             l.
             6.
             ●p
             .
             17.
             
          
           
             Bi●lioth
             .
             Cl●●iac
             .
             p.
             1354
             ,
             &c
          
           
             〈◊〉
             .
             Rom.
             Po●t
             .
             〈◊〉
             .
             85.
             
          
           
             Statut.
             Clu●iac
             .
             c.
             12.
             
          
           
             Biblioth
             .
             C●●niac
             .
             p.
             1542
             ,
             &c.
             
          
           
             Chron.
             Clunia●
             .
             p.
             1670●
             
          
           
             P●t
             .
             〈…〉
             .
             l.
             1.
             ●p
             .
             28.
             
          
           
             Exo●●
             .
             Ord●●
             .
             Cistere
             .
             c.
             5.
             in
             Biblioth
             .
             Cisterci●●
             .
             Sig●o
             .
             Chro●
             .
             ad
             A.
             D.
             1098.
             
          
           
             S.
             B●●nard
             .
             ●p
             .
             1.
             ad
             Rob.
             N●pot
             .
          
           
             A●●old
             .
             〈…〉
             .
             vit
             .
             l.
             1.
             c.
             2.
             
          
           
             Vo●at
             .
             Anthropo●og
             .
             ●
             .
             21.
             p.
             47●
             .
          
           
             Lig●
             .
             V●tae
             l.
             5.
             c.
             1.
             
          
           
             Iac.
             de
             V●tri●●o
             hist.
             O●●ident
             .
             c.
             13
             .
             &c.
             
          
           
             P●tr
             .
             D●mia●
             .
             opu●
             .
             13.
             de
             ●erf●ct
             .
             〈◊〉
             .
             c.
             1.
             
          
           
             P●t
             .
             Damia●
             .
             de
             ●it
             .
             S.
             Ro●●aldi
             .
             c.
             3.
             
          
           
             〈…〉
             .
             15.
             c.
             15.
             
             ●
             .
             1.
             
          
           
             Pet.
             Da●
             .
             c.
             26.
             
             C.
             64.
             
          
           
             P●t
             .
             Dam.
             de
             Ord.
             Er●mit
             .
             Fo●tis
             Av●llani
             .
          
           
             De
             vit
             .
             Dominici
             c.
             5.
             &c.
             
          
           
             Aub.
             Mirae
             .
             Origin
             .
             Mo●ast
             .
             l.
             2.
             c.
             5.
             
          
           
             A●nold
             .
             W●o●
             .
             l.
             1.
             c.
             33.
             
          
           
             A●to●in
             .
             tit
             .
             15.
             c.
             17.
             
          
           
             〈◊〉
             .
             Wio●
             .
             l.
             5.
             c.
             6.
             
          
           
             〈◊〉
             .
             tit
             .
             16.
             c.
             23.
             
             ●
             .
             1
             ,
             2.
             
          
           
             Ioh
             ▪
             Brompton
             .
             ad
             A.
             1103.
             n.
             60.
             
             Robert.
             de
             Monte
             de
             Abbat
             .
             c.
             11.
             
          
           
             〈…〉
             .
          
           
             H●mbert
             .
             serm
             .
             25.
             a●
             Ca●thus
             .
          
           
             Cassian
             l.
             4.
             c.
             4.
             
          
           
             Collat.
             24.
             c.
             1.
             
          
           
             〈…〉
             .
             p.
             952.
             
          
           
             Opuscul
             .
             S.
             Franc.
             T●m
             .
             3.
             
             Collat.
             5.
             
          
           
             〈…〉
             c.
             6.
             
          
           
             c.
             5.
             
          
           
             c.
             6.
             
          
           
             Wad●i●g
             .
             〈◊〉
             .
             A.
             1223.
             n.
             9
             ,
             10.
             
          
           
             N.
             11.
             
          
           
             N.
             13.
             
          
           
             〈…〉
             .
             16.
             
          
           
             〈…〉
             A
             ,
             1230.
             
             ●
             .
             8.
             
          
           
             〈◊〉
             .
             14.
             
          
           
             〈…〉
             .
             Relig.
             p.
             174
             
          
           
             Regest
             .
             Pontif●cium
             ap●d
             ●●●●ing
             .
             p.
             5.
             
          
           
             〈◊〉
             Mi●orum
             A
             D.
             1231.
             n.
             55.
             
          
           
             Martyrolog
             .
             Franc.
             ●n
             addit
             .
             Sect.
             190.
             
          
           
             D●cr●tal
             .
             Greg.
             l.
             5.
             tit
             .
             31.
             c.
             16
             ,
             17.
             
          
           
             〈…〉
             .
             A.
             D.
             1234.
             a●
             .
             19.
             ad
             ●
             .
             29.
             
          
           
             Ric.
             A●mac
             .
             s●rm
             .
             4.
             fol.
             163.
             
          
           
             Cha●cer
             .
             ●
             .
             348.
             
               last
               Edit
            
             .
          
           
             Walsingh
             .
             hist.
             p.
             92.
             
             A.
             D.
             1308.
             
          
           
             Mat.
             〈◊〉
             .
             A.
             1299.
             
          
           
             Mat.
             Paris
             ad
             A.
             D.
             1235.
             
          
           
             ad
             A.
             D.
             1247.
             
          
           
             A.
             D.
             12●3
             .
          
           
             A●nal●s
             Minor.
             ad
             A.
             1252.
             n.
             23.
             
          
           
             Histor.
             Minor
             .
             Provinc
             .
             Angliae
             .
             s.
             24.
             
          
           
             Martyrolo●
             .
             Fra●c
             .
             addit
             .
             s.
             208.
             
             Nitela
             Fran●is●
             .
             Relig.
             p.
             174.
             
             Bernard
             .
             Sen●ns
             .
             vit
             .
             c.
             29.
             
          
           
             Leo
             10.
             
             Constit.
             23.
             
          
           
             Leo
             10.
             
             Constit.
             6.
             
          
           
             Extrav
             .
             ad
             Condit
             .
             de
             ver●
             .
             signif
             .
          
           
             〈…〉
             .
             A.
             D.
             132●
             .
             ▪
             ●
             .
             55.
             
          
           
             Raynald
             .
             ●
             .
             68.
             
          
           
             B●ll
             de
             Rom.
             Pont.
             l.
             4.
             c.
             14.
             
          
           
             Annales
             Minor.
             A.
             1322.
             ●
             61
             ,
             62
             ,
             &c.
             
          
           
             Act.
             20.
             
             2●
             ▪
             
          
           
             Vit.
             Ign●t
             .
             l.
             3.
             c.
             22.
             
          
           
             Literae
             Apostol
             .
             Bull.
             Paul.
             3.
             p.
             8.
             
             Iul●i
             3.
             p.
             58.
             67.
             
          
           
             Greg.
             13.
             p.
             135.
             
          
           
             V●t
             .
             Ign.
             l.
             3.
             c.
             22.
             p.
             347.
             
             Pallavac
             .
             vindi●
             .
             Soci●t
             .
             〈◊〉
             13.
             p.
             65.
             
          
           
             Thom.
             Hurtado
             R●
             olut
             .
             Morales
             p.
             308.
             
          
           
             De
             i●stit
             .
             horar.
             Cano
             ●ic
             .
             l.
             1.
             c.
             13.
             n.
             18.
             
          
           
             S●o●t
             .
             Pallavac
             .
             Viadicat
             .
             Societ
             .
             〈◊〉
             .
             c.
             13.
             
          
           
             I●l
             .
             Nigro●
             .
             Comment
             in
             Regul
             .
             Commun
             .
             societ
             .
             Ies
             part
             .
             3.
             s.
             13
             ,
             14
             ,
             &c.
             
          
           
             Martyrolog
             .
             Franc.
             addit
             .
             s.
             221.
             
          
           
             Literae
             Apostol●c
             .
             p.
             217.
             
          
           
             P.
             219
             ,
             220.
             
          
           
             Literae
             Aposto●
             .
             p.
             116.
             
          
           
             Pallavaci●
             .
             Vi●dicat
             .
             Societ
             .
             Iesu
             .
             c.
             9
             p
             35.
             c.
             13.
             p.
             67.
             
          
           
             Gallo●
             .
             vit
             .
             Phil.
             N●rii
             p
             65.
             
          
           
             Bar●abe
             .
             vit
             .
             Baron
             .
             c.
             7.
             
          
           
             Gallot
             .
             p.
             147.
             
          
           
             P.
             157.
             
          
           
             P.
             207.
             
          
           
             Barnabe
             .
             vit
             .
             Ba●o●
             .
             c.
             18.
             
          
           
             c.
             8.
             
          
           
             Gallon
             .
             vit
             .
             Nerii
             p
             ▪
             313
             
          
           
             Co●stitut
             .
             Congreg
             .
             O●atorii
             ,
             c.
             4.
             
          
           
             Congreg
             .
             Oratorii
             Iesu
             Christ.
             c.
             2.
             
          
           
             Gallia
             Christian.
             Tom.
             4.
             p.
             993.
             
          
           
             Aqu●n
             .
             2.
             2.
             q.
             186.
             art
             .
             7.
             
          
        
         
           Notes for div A61521-e52330
           
             P.
             15.
             
          
           
             P.
             17.
             
          
           
             P
             35.
             
          
           
             Ani●adver
             .
             p.
             29.
             
          
           
             〈◊〉
             .
             Apol●
             sect
             .
             35.
             
          
           
             Matth.
             Westmo●a●t
             .
             A.
             D.
             490.
             
          
           
             Wi●●iel
             .
             Mal●sburie
             .
             de
             ge●tis
             Reg.
             Angl.
             l.
             1.
             c.
             3.
             
          
           
             H●nrie
             .
             Hunti●gdon
             .
             Histor.
             l.
             2.
             
          
           
             Ca●de●
             in
             Cumberland
             .
             p.
             630
             &
             648.
             
          
           
             Bed●
             l.
             2.
             c.
             20.
             
          
           
             L.
             4.
             c.
             26.
             
          
           
             L.
             5.
             c.
             24.
             
          
           
             〈…〉
             .
          
           
             〈…〉
             
          
           
             〈…〉
             7.
             
          
           
             〈…〉
             
          
           
             Bolland
             .
             Feb.
             24.
             vit
             .
             S.
             Ethelbert
             .
             Com●ent
             .
             praev
             .
             s.
             1.
             n.
             8.
             
          
           
             Biblioth●c
             .
             Floriac
             .
             histor
             .
             vit
             S.
             Gildae
             c.
             8.
             
          
           
             Church
             hi●t
             .
             l.
             12.
             c.
             10.
             n.
             3.
             
             L.
             11.
             c.
             3.
             n.
             4.
             
          
           
             Bolland
             .
             29
             Ian.
             praef
             .
             s.
             2.
             
             Acta
             Sanctorum
             Ordi●is
             S.
             
          
           
             Bened.
             s.
             1.
             p.
             138.
             
          
           
             Malms
             .
             hist.
             Angl.
             l.
             1.
             c.
             2.
             
          
           
             Ch●rch
             hist.
             l.
             11.
             c.
             8
             ,
             9
             ,
             10
             ,
             11
             ,
             12
             ,
             13.
             
          
           
             Bed.
             hist.
             Eccles.
             l.
             1.
             c.
             22.
             
          
           
             Bolland
             .
             vit
             .
             E●helb
             .
             〈◊〉
             supra
             .
          
           
             Church
             hist.
             l.
             11.
             c.
             14.
             
             ●
             .
             3.
             
          
           
             〈◊〉
             〈◊〉
             Eccles.
             a●l
             
               A.
               D.
            
             561.
             n.
             1.
             ●●d
             .
             hist.
             Eccles.
             l.
             1.
             c.
             25.
             
          
           
             Greg.
             Turo●
             l.
             4.
             c.
             26.
             
             L.
             9.
             c.
             26.
             
          
           
             Ch●oni
             .
             W.
             Thorn.
             c.
             2.
             
             ●
             .
             2.
             
          
           
             Mal●sbur
             .
             de
             gestis
             Reg
             Angl.
             l.
             1.
             c.
             1.
             
          
           
             Beda
             histor
             .
             Eccles.
             l.
             2.
             c.
             1.
             
          
           
             Church
             hist.
             l.
             12.
             c.
             16.
             
             L.
             13.
             c.
             1.
             
             Ioh.
             Brom
             〈…〉
             .
          
           
             Gregor
             .
             ●p
             .
             l.
             5.
             
             〈◊〉
             .
             58.
             
          
           
             Ep.
             59.
             
          
           
             Church
             hist
             ▪
             l.
             13.
             c.
             1.
             n.
             7.
             
          
           
             Greg.
             E●
             .
             l.
             9.
             ●p
             .
             59.
             
          
           
             v.
             Mez●r●y
             ad
             
               A.
               D.
            
             570.
             
          
           
             〈…〉
             .
             Tom.
             2.
             p.
             19.
             
          
           
             〈…〉
             .
             s.
             1.
             
          
           
             Baron
             .
             Annal
             .
             ad
             A.
             D.
             5●1
             .
             n
             8
             ,
             9
             ,
             10
             ,
             11
             ,
             12
             ,
             13.
             
          
           
             Apolog●ti●t
             .
             cus
             li●●●r
             Antonii
             Gallonii
             advers
             .
          
           
             Const.
             Bellottum
             .
             Rom.
             1604.
             
             Spondan
             .
             ad
             
          
           
             A.
             D.
             581.
             n.
             5.
             
          
           
             Ioh.
             Mabillon
             pr●efat
             .
             ad
             Act●●
             Sanctorum
             Ordin
             .
             Benedict
             .
             s.
             7.
             
          
           
             〈…〉
             .
             〈◊〉
             .
             A.
             D.
             1626.
             
             S.
             2.
             p.
             7.
             
          
           
             S.
             3.
             p.
             9.
             
          
           
             Trithem
             .
             de
             viris
             illustribus
             ordin
             S.
             Benedict
             .
             l.
             3.
             c.
             279.
             
          
           
             〈…〉
             ●
             .
             e.
             〈◊〉
             .
             p.
             193
             
          
           
             T●ith
             .
             l.
             3.
             c.
             84.
             
          
           
             Ba●ra●is
             ,
             p.
             ●61
             .
          
           
             Bro●gh●o●s
             〈◊〉
             ,
             c.
             13
             ,
             14
             ,
             18
             ,
             23
             ,
             24
             ,
             25
             ,
             &c.
             
          
           
             c.
             30.
             
          
           
             Epi●t
             .
             Apol.
             sect
             .
             35.
             
          
           
             Vit.
             S●●ilfri●
             .
             c.
             2.
             3.
             
             MS.
             ●n
             Bio●oth
             Co●ton
             .
             B●d
             .
             Hist.
             l.
             4.
             c.
             2.
             
          
           
             Bed.
             Histor.
             Abbat●n
             wirem●th
             ,
             &c.
             
          
           
             Bed.
             Hist.
             Eccles
             l
             5.
             
             ●
             .
             20.
             
          
           
             Vit
             W●●frid
             .
             c.
             5.
             
          
           
             C.
             7.
             
          
           
             C.
             10.
             
          
           
             C.
             12.
             
          
           
             C.
             14.
             
          
           
             C.
             29.
             
          
           
             C.
             31.
             
          
           
             C.
             41.
             
          
           
             C.
             42.
             
          
           
             C.
             43.
             
          
           
             C.
             44.
             
          
           
             〈◊〉
             .
             vit
             .
             Wilfrid
             .
             MS.
             in
             Biblioth
             .
             Cotto●
             .
          
           
             V.
             Se●ul
             .
             3.
             
             B●n●dict
             .
             p.
             221.
             
          
           
             Malm●bur
             .
             de
             g●stis
             Po●tif
             .
             Angl.
             l.
             3.
             
          
           
             Reyner
             .
             A●
             ostolat
             .
             Ben●dict
             .
             tr
             .
             1.
             sect
             .
             1.
             
             S●ct
             .
             8.
             
          
           
             〈◊〉
             .
             l.
             sect
             .
             11.
             p.
             39.
             
             Mo●astic
             .
             A●glican
             .
             Tom.
             1.
             p.
             144.
             
          
           
             Selden
             .
             Not.
             in
             Eadm●r
             .
             p.
             215.
             
          
           
             Bed.
             Hist.
             l.
             1.
             c.
             27.
             
          
           
             Pe●●ot
             de
             Canon
             .
             l.
             2.
             c.
             14.
             
          
           
             〈◊〉
             l.
             3.
             
             〈◊〉
             .
             5.
             de
             P●●b
             .
             c.
             relat
             .
          
           
             Codex
             .
             Epistol
             MS.
             l.
             1.
             ●p
             .
             62.
             
          
           
             〈◊〉
             Hi●●●●
             .
             T●i
             〈◊〉
             .
             ●
             .
             C●●●●
             .
             R●g
             .
             l.
             1.
             c.
             61.
             
          
           
             〈◊〉
             .
             de●g●st
             .
             Po●is
             .
             l.
             1.
             
          
           
             P
             〈◊〉
             ad
             S.
             c
             1.
             
             Benedict
             .
             p.
             43.
             
          
           
             Propulae
             .
             ad
             Monast.
             Anglican
             .
          
           
             R●y●●●
             .
             Append
             .
             part
             .
             3.
             p.
             77.
             
          
           
             P●●●●●
             .
             Ben●d
             .
             n.
             89.
             
          
           
             Praefat.
             Bened
             .
             ad
             sec.
             1.
             s.
             8.
             
          
           
             Cassiod
             .
             Divia
             .
             ●ect
             .
             p●●●at
             .
             &c.
             32.
             
          
           
             Pennot
             .
             de
             Canonic
             .
             Regular
             .
             l
             2
             c.
             14
             ,
             15
             ,
             &c.
             
          
           
             I●●
             p●●t
             .
             7.
             c.
             22.
             
          
           
             Gall●n
             .
             R●spo●s
             .
             ad
             Mo●●●h
             .
             〈◊〉
             .
             p
             108.
             109.
             〈…〉
             
          
           
             〈…〉
             
          
           
             Exord
             .
             Coenob
             .
             Cist
             .
             c.
             15.
             i●
             Biblioth
             .
             Cisterc.
             To.
             1.
             
          
           
             Regula
             ,
             Constitut.
             &
             Privilegia
             Ordin
             .
             Cistert
             à
             Chrysost.
             Heariquez
             .
          
           
             Bed.
             l
             2.
             c.
             6.
             
          
           
             L.
             2.
             
             C.
             15.
             
          
           
             L.
             3.
             c.
             18.
             
          
           
             L.
             3.
             c.
             7.
             
          
           
             Church
             h●st
             .
             l.
             15.
             c.
             4.
             n.
             9.
             
             Bed.
             l.
             3.
             c.
             1.
             
          
           
             C.
             3.
             
          
           
             L.
             3.
             c.
             21.
             
          
           
             L.
             3.
             
             C.
             22.
             
          
           
             Church
             hist.
             l.
             16.
             c.
             18.
             n.
             12.
             
          
           
             Steph.
             He●d
             .
             vit
             .
             S.
             ●il●rid
             .
             C.
             12.
             
          
           
             Mamlsb●r
             .
             de
             gestis
             Pontif.
             Angl.
             l.
             3.
             
          
           
             Church
             hist.
             l.
             16
             c.
             18.
             n.
             2
             ,
             3
             ,
             &c.
             
          
           
             N.
             6.
             
          
           
             N.
             7.
             
          
           
             Church
             hist.
             l.
             13.
             c.
             18.
             n.
             11.
             
          
           
             ●
             .
             10.
             
          
           
             Bed.
             Hist.
             Eccles.
             l.
             2.
             c.
             2.
             
          
           
             Vit.
             S.
             Wilfrid
             .
             c.
             10.
             
          
           
             Bed.
             l.
             2.
             c.
             19.
             
          
           
             L.
             3.
             
             C.
             25.
             
          
           
             L.
             5.
             c.
             〈◊〉
             .
          
           
             Steph.
             H●d
             .
             vit
             .
             Wilfrid
             .
             c.
             10.
             
          
           
             Fredeg●d
             .
             vit
             .
             Wilfrid
             .
             p.
             176.
             
          
           
             Eadmer
             .
             vit
             .
             Wilfrid
             .
             n.
             15.
             
          
           
             Bed.
             hist.
             l.
             3.
             c.
             4.
             
          
           
             L.
             3.
             c.
             2●
             .
          
           
             V.
             Whe●o
             .
             not
             .
             in
             .
             Bed.
             l.
             3.
             c.
             25.
             
          
           
             St●ph
             .
             H●dd
             .
             vit
             .
             W●lfr
             .
             c.
             10.
             
          
           
             P●tav
             .
             ani●●●vers
             ad
             〈◊〉
             .
             51.
             
             Epiphan
             .
          
           
             〈◊〉
             .
             de
             Synod
             .
             &
             ad
             Africa●
             .
             ●p
             .
          
           
             Chrysost.
             To●
             .
             6.
             p.
             382.
             
          
           
             Epiphan
             .
             haer
             .
             ●1
             .
          
           
             Epiphan
             .
             h●●r
             .
             70.
             
          
           
             Petav.
             animad
             .
             in
             haeres
             .
             70.
             
          
           
             Uss●r
             .
             Prolegom
             ad
             Epist.
             Ignat.
             c.
             9.
             
          
           
             Clav.
             Cal●nd●r
             .
             Gregor
             .
             c.
             4.
             sect
             .
             7.
             
          
           
             B●d
             .
             oper
             .
             To●
             .
             2.
             sab
             tit
             .
             de
             V●●nali
             Aequino●tio
             .
          
           
             Eus●b
             .
             l.
             7.
             c.
             20.
             
          
           
             Aegyd
             .
             〈◊〉
             .
             de
             doctr
             .
             〈◊〉
             .
             〈◊〉
             .
             464.
             
          
           
             Vales.
             not
             .
             in
             Euseb.
             l.
             5.
             c.
             23.
             
          
           
             E●s●b
             .
             vit
             .
             Constant.
             l.
             3
             c.
             18
             ,
             19.
             
          
           
             Dio●ys
             .
             Exigui
             ●p
             .
             prima
             in
             ●ppend
             .
             Bucherii
             .
             p.
             485.
             
          
           
             Bucher
             .
             Commentar
             in
             Victorii
             Canon
             .
             Pa●ch
             .
             c.
             3
             c.
             6.
             
          
           
             V.
             E●
             seb
             .
             vit
             .
             Const.
             l.
             4.
             c.
             34.
             
          
           
             Cyrill
             .
             Epist.
             in
             Append.
             Bucherii
             p.
             482.
             
          
           
             Petav.
             Doctr.
             T●m
             .
             l.
             2.
             c.
             63.
             p.
             531.
             
             Bu●h
             .
             doctr
             .
             T●m●
             .
             c.
             4
             ,
             5
             ,
             6.
             
          
           
             Paschas●i
             Ep.
             Leon.
             1.
             inter
             Ep.
             Leon.
             63.
             
          
           
             Leo
             Ep.
             64
             ,
             65.
             
          
           
             Prosper
             .
             Chro●
             .
             A.
             455.
             
          
           
             Prosper
             .
             Chronic.
             A
             ▪
             D.
             46
             ,
             1●0
             ,
             214
             ,
             298
             ,
             382.
             
          
           
             V.
             Bucher
             .
             Comm●nt
             .
             in
             Victorii
             Ca●o●
             .
             Paschal
             .
             p.
             9●
             .
          
           
             Victor
             .
             Prolog
             .
             ad
             Ca●
             .
             n.
             3
             ,
             4
             ,
             5.
             
          
           
             Bucher
             .
             Com.
             mentar
             .
             c.
             8
             ,
             9.
             
          
           
             Ambros.
             ep
             .
             83.
             
          
           
             Bucher
             .
             Comment
             .
             p.
             264.
             
          
           
             V.
             Labb
             .
             Chronolog
             .
             Te●hnic
             .
             ad
             A.
             387.
             &
             ad
             A.
             577.
             
          
           
             Greg.
             Turon
             .
             l.
             5.
             c.
             1●
             .
          
           
             Aegid
             .
             B●cher
             .
             Comment●●
             .
             in
             Pas●
             b.
             Canon
             .
             p.
             190.
             
          
           
             Usser
             .
             de
             Pri●o●
             d.
             Eccles.
             Britan
             .
             p.
             934.
             
          
        
         
           Notes for div A61521-e71360
           
             Epist.
             Apol.
             sect
             .
             98
             ,
             99.
             p.
             119.
             
          
           
             Ani●adv
             .
             p.
             10.
             
          
           
             P.
             243.
             
          
           
             P.
             245.
             
          
           
             P.
             9
             ,
             101.
             
          
           
             P.
             246.
             
          
           
             P.
             71
             ,
             72.
             
          
           
             P.
             247.
             
          
           
             P.
             75.
             
          
           
             E●i●t
             .
             A●ol
             .
             p.
             101.
             
          
           
             P.
             112
             ,
             ●13
             .
          
           
             Stat.
             25
             ,
             &
             27
             Eaw
             .
             3.
             
             Stat.
             16
             R.
             2.
             
          
           
             P.
             125.
             
          
           
             P.
             122.
             
          
           
             P.
             44.
             
          
           
             P.
             104.
             
          
           
             P.
             100.
             
          
           
             P.
             108.
             
          
           
             P.
             116.
             
          
           
             P.
             111.
             
             P.
             120.
             
          
           
             P.
             112.
             
          
           
             P.
             121.
             
          
           
             P.
             119.
             
          
           
             P.
             98.
             
          
           
             Epistle
             Apolog●t
             .
             p.
             102.
             
          
           
             P.
             105.
             
          
           
             P.
             104.
             
          
           
             P.
             116
             ,
             117
             
          
           
             Gr●g
             .
             7●
             .
             Ep●stol
             .
             l.
             8.
             
             Ep.
             21.
             
          
           
             G●●gor
             .
             7.
             
             Epist.
             l.
             7●
             ▪
             Ep.
             25.
             
          
           
             Epistol
             .
             ●
             .
             1.
             c.
             21.
             
          
           
             L.
             9.
             3.
             12.
             
             Lanfra●c
             .
             Ep.
             7.
             
          
           
             La●●ra●c
             .
             Ep.
             8.
             
          
           
             Annal.
             Eccl●siast
             .
             A.
             1079.
             n.
             25.
             
          
           
             Henr.
             de
             Si●gra●e
             Chro●ic
             .
             MS
             in
             Biblioth
             .
             Cotton
             .
          
           
             B●rthold
             .
             Constant.
             A●p●nd
             .
             ad
             Her●
             .
             C●●tr
             .
             A.
             1084.
             
          
           
             Baron●
             A.
             D.
             1080.
             n.
             3.
             
          
           
             Greg.
             7.
             ep●
             l.
             7.
             ep
             .
             14.
             
          
           
             Berthold
             .
             ●onst
             .
             A.
             D.
             1085.
             
          
           
             Eadmer
             .
             prae●at
             .
             p.
             2.
             
          
           
             Seld●
             .
             not
             .
             ad
             Eadm
             .
             p.
             142.
             
          
           
             Eadmer
             .
             p.
             6.
             
          
           
             Greg.
             R●gistr
             .
             ●
             .
             7.
             ep
             .
             1.
             
          
           
             L.
             11.
             
             Ep.
             ●
             ;
          
           
             O●d●r
             .
             Vital
             .
             Eccles
             .
             histor
             .
             l.
             5.
             
             P.
             554.
             
          
           
             〈…〉
             A.
             10●1
             .
          
           
             Ead●●r
             .
             p.
             26.
             
          
           
             P.
             27.
             
          
           
             P.
             28.
             
          
           
             P.
             24.
             
          
           
             P.
             30
             ,
             31.
             
          
           
             P.
             32
             ,
             33
             ●
             
          
           
             P.
             34.
             
          
           
             P.
             38.
             
          
           
             P.
             39.
             
          
           
             P.
             40.
             
          
           
             P.
             43.
             
          
           
             P.
             53.
             
          
           
             P.
             56.
             
          
           
             Ead.
             p.
             60.
             
          
           
             P.
             61.
             
          
           
             Brompton
             .
             C●ro●
             .
             p.
             999.
             
          
           
             P.
             63.
             
          
           
             P.
             65.
             
          
           
             P.
             70.
             
          
           
             P.
             73.
             
          
           
             P.
             76.
             
          
           
             P.
             87
             ,
             91.
             
          
           
             Mat
             Paris
             A.
             1107.
             
             P.
             63.
             
          
           
             Petr.
             de
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             de
             Co●co
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             .
             &
             I●p
             .
             l.
             8.
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             20.
             
             ●
             .
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             Floreat
             .
             Wigorn.
             
          
           
             A.
             D.
             1111.
             
             Malmsbur
             .
             de
             g●st
             .
             Reg.
             Angl.
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             5.
             
             Mat.
             Paris
             A.
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             P
             65.
             
          
           
             Mat
             W●stminst
             .
             A.
             1113.
             
          
           
             Eadm
             .
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             ,
             118.
             
          
           
             Malsmbur
             .
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             .
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             Petr.
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             Marc●
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             21.
             
             ●
             .
             4.
             
          
           
             Co●stit
             .
             Caroli
             Magni
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             263.
             
          
           
             Histor.
             Fraac
             .
             Scriptores
             ed.
             ab
             A●
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             Du
             Chesn
             .
             Tom.
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             186.
             
          
           
             Sp●lma●
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             O●oric
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             .
             A.
             1233.
             
             ●
             .
             65.
             
          
           
             Historical
             Vindicat.
             Chapt.
             3.
             n.
             50.
             
          
           
             Eadmer
             .
             l.
             5.
             p.
             113.
             
          
           
             Rad.
             de
             Diceto
             p.
             534.
             
          
           
             Gervas
             .
             Do●
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             .
             p.
             1307.
             
          
           
             Mat.
             Paris
             p.
             414.
             
          
           
             vit
             .
             Abbat
             .
             p.
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             Thorn.
             p.
             1899.
             
          
           
             Decr●tal
             .
             de
             jure
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             .
             l.
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             tit
             .
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             Pontifical
             .
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             .
             p.
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             to
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             A●tw
             .
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             Epistolae
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             94
             ,
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             Co●cil
             .
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             To.
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             De
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             Baron
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             A
             590.
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             12.
             
          
           
             S●rrar
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             19.
             
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             Bonifacit
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             105.
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             Bonifac.
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             Hin●mar
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             Co●cil
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             Baron
             .
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             Script
             .
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             313.
             
          
           
             Mal●sb●●
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             .
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             2.
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             103.
             
          
           
             Gul.
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             .
             l.
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             Malmsb.
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             Radulph
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             .
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             Chron.
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             .
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             p.
             1363.
             
             Richard.
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             .
             326.
             
             Hovede●
             .
             A.
             1143.
             
          
           
             Radulph
             .
             de
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             .
             Imag.
             hist.
             p.
             528.
             
          
           
             〈…〉
             
          
           
             Cod
             Cotton
             .
             l.
             1.
             
             Ep.
             125.
             
          
           
             Codex
             C●ttonian
             .
             Epistol
             .
             l.
             1.
             
             Ep.
             123.
             
          
           
             Hov●d●a
             .
             Annal
             part
             .
             post
             .
             p.
             292.
             
             Baron
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             A.
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             32.
             
          
           
             Gilbert
             London
             .
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             Cant●ar
             l.
             1.
             
             Ep.
             126.
             in
             Cod.
             Cotton
             .
             MS.
             
          
           
             Baron
             .
             A.
             1162.
             
             ●
             .
             21.
             
          
           
             Vit.
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             Thome
             Ca.
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             .
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             Iob.
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             .
             28
             ,
             29.
             
          
           
             Fitz
             Stephon
             .
             vit
             .
             Thom.
             Cant.
             p.
             26.
             
          
           
             Codex
             Cotton
             .
             p.
             10.
             
          
           
             La
             Vie
             de
             S.
             Thomas
             de
             Canterb●ry
             .
             A
             Paris
             1674.
             
          
           
             History
             of
             the
             Irish
             Remonstrance
             ,
             from
             p.
             397
             to
             462.
             
          
           
             Ba●on
             .
             A.
             1
             162.
             n.
             21.
             
          
           
             Cod.
             Cotton
             .
             l.
             1.
             l.
             12.
             
          
           
             Cod.
             Cotton
             .
             L
             1.
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             .
             49.
             
          
           
             Baron
             .
             A.
             1163.
             n.
             19●
             
          
           
             〈◊〉
             Cotton
             .
             〈◊〉
             127.
             
          
           
             Cod.
             Cotton
             .
             l.
             1.
             cp
             .
             49.
             
          
           
             Suger
             .
             vit
             .
             Lu●or
             .
          
           
             A●lied
             .
             de
             G●nealog
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             Reg.
             Angl
             ,
             p.
             360.
             
          
           
             Leges
             Edw.
             Co●f●ss
             .
             c.
             5.
             
          
           
             Leg.
             Edw.
             Sen.
             c.
             3.
             
          
           
             Eg●●rt
             Poenit
             .
             Exc●rpt
             .
             c.
             5.
             
          
           
             Leges
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             .
             c.
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             Leges
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             .
             c.
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             .
          
           
             Theod.
             Canon
             .
             Poenit.
             c.
             9.
             
          
           
             Egberti
             Canon
             .
             Poenitent
             .
             c.
             3.
             
          
           
             Leges
             Alured
             .
             c.
             1.
             
          
           
             Leges
             Edmund
             .
             c.
             3
             ,
             4.
             
          
           
             Leges
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             .
             c.
             5.
             
          
           
             Legis
             Canut
             .
             c.
             17.
             
          
           
             Eg●ert
             .
             Canon
             .
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             7.
             
          
           
             〈…〉
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             〈◊〉
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             〈◊〉
             .
             c.
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             Fitz
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             vit
             .
             S.
             Thom.
             P.
             15.
             
          
           
             Radul●●b
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             Imag●histor
             .
             P.
             536.
             
          
           
             Fitz.
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             vit
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             Tho●
             .
             p.
             19.
             
          
           
             Fitz.
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             Gilbert
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             Epist.
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             126.
             
          
           
             B●●on
             .
             A.
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             ,
             26.
             
          
           
             A.
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             Cod.
             Cotton
             .
             l.
             2.
             ep
             .
             7.
             〈◊〉
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             .
             38.
             
          
           
             Ioh.
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             .
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             Cod.
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             .
             l.
             2.
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             .
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             Codex
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             ●p
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             111
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             112.
             
          
           
             Cod.
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             ,
             54
             ,
             61
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             64.
             
          
           
             L.
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             49.
             
          
           
             Cod.
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             I●
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             Cod.
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             Cod.
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             54.
             
          
           
             Cod.
             Cotton
             .
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             Fitz
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             Bar●●
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             Cod.
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             Baron
             .
             A.
             1164.
             n.
             12.
             
             Cod.
             Cotton
             .
             l.
             1.
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             42.
             
          
           
             Baron
             .
             A.
             1164.
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             Cod.
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             26.
             
          
           
             Vit.
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             31.
             
          
           
             Cod
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             13.
             
          
           
             L.
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             L.
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             124.
             
          
           
             L.
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             .
             125.
             
          
           
             L.
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             60.
             
          
           
             Hoved
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             p.
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             L.
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             〈…〉
             .
             117.
             
          
           
             L.
             2.
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             .
             51.
             
          
           
             L.
             3.
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             6.
             
          
           
             L.
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             11
             ,
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             ,
             13
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             20.
             
          
           
             L.
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             39.
             
          
           
             L.
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             40.
             
          
           
             L.
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             61.
             
          
           
             C●d
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             82
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             93
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             124
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             125
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             133
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             140
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             L.
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             L.
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             57.
             63.
             
          
           
             L.
             5.
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             18.
             22
             ,
             46
             ,
             68
             ,
             69
             ,
             77.
             
          
           
             L.
             5.
             
             Ep.
             46
             ▪
             53
             ,
             77.
             
          
           
             Baron
             .
             A.
             1170.
             n.
             41.
             
          
           
             I.
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             .
             ●2
             .
          
           
             Ba●o●
             A.
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             L.
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             88.
             
          
           
             Ep.
             9●
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             Petr.
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             .
             136.
             
          
           
             Baron
             .
             A.
             1173.
             n.
             8.
             
          
           
             Bellarm.
             Apolog.
             8.
             
          
           
             Torto
             c.
             3.
             
          
           
             B●can
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             contr
             .
             Anglic.
             q
             9.
             
          
           
             D'
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             .
             not
             .
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             Epistol
             .
             Lanfra●c
             .
             7.
             p.
             347.
             
          
           
             Vit.
             P●tr
             .
             Bles.
             
          
           
             L.
             5.
             ep
             .
             95.
             
             Hov●de●
             .
             p.
             303.
             
          
           
             Ra●
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             de
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             Imag.
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             .
             p
             591.
             
          
           
             Ge●vas
             .
             D●●obern
             .
             1433.
             
          
           
             Hoveden
             .
             p.
             314.
             
          
           
             Mat.
             Pa●is
             p.
             133.
             
          
           
             Radulph
             .
             de
             Diceto
             .
             p.
             591.
             
          
           
             Pet.
             Bl●s
             .
             ep
             .
             73.
             
          
           
             G●rvas
             .
             Dorob●rn
             .
             p.
             1595.
             
          
           
             G●●vas
             .
             p.
             1545.
             
          
           
             〈◊〉
             ●e
             Di●●to
             Ima●
             ▪
             hist.
             p.
             657.
             
          
           
             Fi●z
             S●eph
             .
             vi●
             S.
             〈◊〉
             .
          
           
             Mat
             ▪
             Paris
             .
             p.
             235
             ,
             236
             ,
             237.
             
          
           
             Odor
             .
             Raynqld
             A.
             1213.
             n.
             75
             ,
             81.
             
          
           
             Mat.
             Westminst
             .
             ad
             A.
             D.
             1213.
             
             Sr.
             Tho.
             Moor
             '
             
               s
               Supplication
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             .
             p
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             29●
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             B●ll
             .
             I●●ocent
             ,
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             Bib●ioth
             .
             Cotton
             .
             I●●oc●nt
             .
             3.
             
             R●g●st
             .
             16.
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             79.
             
          
           
             Odor
             .
             Raynald
             .
             A.
             1213.
             n.
             88.
             
          
           
             Regest
             .
             Innocent
             .
             3.
             l.
             16.
             ep
             .
             131.
             
          
           
             Gr●g
             .
             l.
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             ep
             ▪
             7.
             
          
           
             Mat.
             Paris
             .
             A.
             1216.
             p.
             289.
             
          
           
             Mat.
             Paris
             A.
             1245.
             p.
             666.
             
          
           
             〈◊〉
             .
             p.
             681.
             
          
           
             Mat.
             Paris
             A.
             1231.
             p.
             371.
             
          
           
             Mat.
             W●stimi●st
             1232.
             p.
             292.
             
          
           
             Mat.
             Pa●is
             A.
             1246.
             p.
             691.
             
          
           
             Id.
             p.
             69●
             .
          
           
             Id
             ▪
             p.
             696.
             
          
           
             Id.
             p.
             709.
             
          
           
             Id.
             p.
             7●6
             .
          
           
             Id.
             p.
             719.
             
          
           
             Id.
             p.
             721.
             
          
           
             Abri●gement
             of
             the
             Records
             of
             the
             
               Tower
               ,
               13
               R.
               2.
               p.
            
             332.
             
          
           
             Kinghton
             de
             event
             .
             Angl.
             l.
             3.
             c.
             5.
             
          
           
             Ch●o●i●
             .
             W
             ▪
             Thor●
             .
             A
             1●96
             .
             p.
             1965.
             
          
           
             〈…〉
             A.
             〈◊〉
             p.
             69
             
          
           
             〈…〉
             
          
           
             〈…〉
             
          
           
             〈◊〉
             .
             ●5
             E.
             1.
             
             M.
             8.
             
          
           
             Pat.
             25
             E.
             1.
             
             M.
             12.
             
          
           
             Davis
             Case
             of
             
               Praem
               .
               Cooks
               Report
               .
               l.
            
             5.
             
          
           
             Answ.
             to
             
               Cooks
               Rep.
               5.
               par
               .
               ●
               ▪
               26●
               ▪
            
          
           
             〈◊〉
             25
             Ed.
             〈◊〉
             M.
             25.
             
          
           
             Cl●ment
             .
             l.
             2.
             c
             1.
             〈…〉
             
          
           
             A●ridgeme●t
             of
             Records
             .
             p.
             41.
             
          
           
             Abridgement
             of
             
               Records
               ,
               p.
            
             64.
             
          
           
             Ib.
             
          
           
             P.
             80.
             
          
           
             P.
             100.
             
          
           
             P.
             10●
             .
          
           
             P.
             119.
             
          
           
             P.
             128.
             
          
           
             P.
             129.
             
          
           
             P.
             147.
             
          
           
             P.
             15●
             .
          
           
             P.
             161.
             
          
           
             P.
             182.
             
          
           
             P.
             186.
             
          
           
             P.
             295.
             
          
           
             P.
             324.
             
          
           
             P.
             333.
             
          
           
             P.
             341.
             
          
           
             P.
             347.
             
          
           
             P.
             348.
             
          
           
             Ep●st
             .
             Apol.
             p.
             113.
             
          
           
             Abridgement
             of
             Records
             .
             p.
             387.
             
          
           
             Petr.
             de
             Mar●●
             Prol●g
             .
             p.
             51.
             l
             2.
             c.
             11.
             n.
             8.
             
          
           
             Vita
             H.
             Chi●bele
             p.
             54
             ,
             55
             ,
             56
             ,
             &c.
             a●
             A
             D●●k
             .
          
           
             Abridgement
             of
             Records
             .
             6
             
               H
               6.
               n.
            
             16.
             
          
           
             Sr.
             I.
             Davis
             
               Case
               of
            
             Praem●nire
             .
          
           
             C●neert
             .
             Cathol
             .
             part
             .
             3.
             c.
             4
             ,
             5
             ,
             6.
             
          
           
             The
             Jesuits
             Reaso●s
             unreasonable
             .
             1662.
             
          
           
             A
             Let●er
             concerning
             the
             Jesuits
             .
             p.
             8.
             1662.
             
          
           
             History
             
               of
               the
            
             Irish
             Remonstr
             .
             p.
             16.
             
          
           
             P.
             18.
             
          
           
             P.
             49.
             
          
           
             P.
             102.
             
          
           
             Epist.
             Apol.
             ●
             .
             118.
             
          
           
             Fitz-herb
             :
             Reply
             ,
             ch
             .
             4.
             
          
           
             Ch.
             5
             ,
             6
             ,
             7
             ,
             &c.
             
          
           
             Ch.
             17.
             p.
             112.
             
          
           
             Adjoyn●er
             to
             
               Fitz
               Herberts
            
             first
             and
             second
             part
             .
             
               p.
               73.
               
               N.
               106.
               p.
            
             69.
             
          
           
             Epist.
             Apol.
             p.
             98.
             
          
           
             Revelatio
             Consilio●●m
             quae
             initio
             Synodi
             Trideatinae
             inter
             Pontificem
             ,
             Caesarem
             caeterosa
             ;
             Reges
             ,
             Principes
             ,
             &c.
             sunt
             inita
             .
             A.
             1620.
             
          
           
             Ad
             Edictae
             Principum
             de
             li●e
             ti●
             sectarum
             .
          
           
             Auct
             .
             Claudio
             de
             Sainctes
             .
          
           
             Iacob
             .
             Pam●lii
             de
             Religionibus
             diversis
             no●
             admit
             .
          
           
             A●tw
             .
             1589.
             
             Casp.
             Scioppii
             Classicum
             Belli
             Sa●ri
             Ticini
             .
             1619.