A SERMON PREACHED AT The Consecration of the right Reverend Father in God Barnaby Potter D D. and L. Bishop of Carlisle, At Ely House in Holborn March 15. 1628.  
By Christopher Potter D. D. Provost of Queen's College in Oxford.  
Hereunto is added an Advertisement touching the History of the Quarrels of Pope Paul 5 with the Venetians; Penned in Italian by F. Paul, and done into English by the former Author.  
LONDON, Printed for john Clarke, and are to be sold at his shop under St. Peter's Church in Cornhill. 1629.   

REVERENDO IN Christo Patri Ac Domino D. Barnabae Potter S. Th. D. Episcopo Carleolensi, Praesuli Sanctitatis Et Eruditionis Fama Clarissimo, Charissimo Patrveli,  
Christophorus Potter Hanc Concionem Summi Amoris Et Observantiae Tenve Pignus Et Tesseram L. M. Q. D. D.   

A Sermon preached at the Consecration of the Right Reverend Father in God Barnaby Rotter D. D. and L. Bishop of Carlisle.  joh. 21. v. 17. jesus said unto him, Feed my sheep. 
THe words perhaps may not unfitly be termed, The Consecration of S. Peter into his Apostleship: or more properly, the renewing of his Commission, which by denying his Master he had foully defaced and forfeited. The Text in itself is very clear, the sense obvious and easy; no word, no phrase obscure or ambiguous. S. Peter had three times denied his Lord, and forsworn him: which in such a prime Apostle, such a confident Professor, so great a zealot, (Though all should deny thee, yet will not I,) was a sin very shameful, damnable, and scandelous. But our Lord is infinite in compassions, and no sin is unpardonable to a penitent, and S. Peter had seriously and sadly repent; He wept bitterly: and I doubt not his heart ble 〈…〉 fast as his eyes. Therefore the Lord looks upon him with mercy; not only pardons his fault, but admits him again into his favour, and here by a public solemn act restores him again to that degree and dignity from which he was fall'n.  
But before his admission, his Master thinks meet to examine him, and the more to oblige him to his service, he first requires him to give satisfaction for the scandal which he had given, and as he had thrice renounced him, so thrice again to protest his ardent affection and love unto him. Saint Peter's fall had taken down his pride, and taught him the vanity and feeblenesle of a strong presumption. He now answers his Master with no less zeal, but with more modesty. Christ asks him, I ovest thou me more than these? A galling question, secretly and sweetly taxing his former confidence. Peter understands him, and humbly replies, Lord thou knowest all things, thou knowest that I love thee. I dare say my love is true and sincere, I dare not say it is strong and steady, lest a second slip confute and betray me. And having thrice repeated this protestation (and so often recanted his former denial) our Lord honours him a new with his ancient charge, puts him again in his commission, and for his comfort here thrice repeats it: If thou lovest me, (and as thou lovest me,) Feed my I ambes feed my sheep, feed my sheep. ●●o, I commend to thy care and custody (together with the rest of thy brethren) that which I have most dear and precious, my Sheep, my people, my Church: and therefore see thou look well to thy duty, be faithful in thine office, with all care and conscience, with all diligence and discretion, with all wisdom and fidelity; labour effectually to plant and propagate my Gospel, to enlarge my Kingdom, to win and gather souls unto me; help to cherish and nourish them by wholesome doctrine, by a holy and exemplary life, by good discipline. For lo, have not I called thee to this charge? and art not thou a Pastor? and are not they sheep? and my sheep, not thine own? all pressing arguments to move thee to hate and abandon all carnal corrupt affections, ambition, covetousness, vainglory, tyranny in this holy work, and with a constant cheerfulness to attend my service and thy Ministry. jesus said unto him, feed my Sheep.  
jesus said unto Peter, but how? To Peter in particular, or as Prince of the rest? exclusively and privatively to all the other Apostles? No: the solemnity of this threefold repetition seems peculiar to Peter, as a salve to his threefold abjuration; but sure the charge is general to all the Apostles, and their dignity and duty in all regards equal: & though our Lord here speak only to Saint Peter, yet he means it not to S. Peter only. For in the former Chap. the same Commission which here he repeats to Peter, as his particular case required, he gives promiscuously and indifferently to all the Apostles, and to all their lawful Successors, Bishops and Pastors: As my Father sent me so send 
joh 20. 21, 23.  I you:— Whos's soever sins ye remit they are remitted & whose ye retain.— And elsewhere in more large and ample terms, a little before he left the world; Go into all the world, 
Mat. 28. 19 Mar. 16. 15  teach all Nations, Preach the Gospel to every creature;— delivering the same power and office which here in other words he delivers to Saint Peter, Feed my sheep.  
This is the plain and proper and native meaning of the words; and thus the ancient Catholic Church for many ages, without scruple or question, made this and no other construction of my Text. For those worthies of the Primitive times were wont to bring only learning and a good conscience to the expounding of Scripture, laying aside all passion and private interest; and they were content to take such a sense as the holy Text offered, not daring to bring or make a new sense of their own, such as might suit with their desire or fantasy. But the following Ages lost by degrees first conscience, than learning, and at length all modesty.  
The first Bishops of Rome for many years, good souls, thought more of their Martyrdom then of any Monarchy. They truly succeeded Peter, in his holiness, in his fidelity, in his humility; and received this precept from Christ our Master plainly, as he intended it, and with an honest simple mind accordingly applied themselves to feed his sheep.  
After a while, when the warm favour of the times had somewhat kindled their hopes and ambition, though they began to nourish great and boundless thoughts, and had an itching desire to enlarge their fringes; yet at first they were reasonably moderate in their pretensions: partly out of their own ingenuity (for they lost not all shame at once;) and partly by reason of that stout and free opposition which upon any attempt or invasion, they found in the Eastern and African Churches, which began quickly to be jealous of Rome's growing greatness. They claimed only a precedency or a primacy, not any supremacy, a primacy of order, or at most of honour, not of power, among their Brethren, not over them: Some contestations they had with Bishops, none with Emperors. For they meddled yet only with the keys, not with the swords; and confessed all the power they had or challenged, to be merely purely spiritual, for the conduct and benefit of souls: nothing at all directly or indirectly temporal. And to fortify all this claim, whatsoever it was, they were content to found it upon the majesty of their Sea, being the peerless Imperial City, upon the Charters and Patents of Princes, upon the piety and sound faith of their Predecessors, upon the general and just consent of Christendom, which had assigned them a prime place among other patriarchs, in all Synods and Assemblies. But their foreheads were yet too soft to plead any Scriptures for their pretensions, or to derive their primacy from divine institution. They began indeed to lay too violent hands, and to put upon the rack those passages, Tues Petrus and Dabo tibi claves, and this, Pasce oves in my Text: but it was featfully and with reluctation of conscience, with no purpose, or with no hope to wring from them those horrible consequences, which in succeeding times they were forced to countenance.  
But when once the Prince of darkness had overwhelmed all Europe with a black night of fatal ignorance, when he had banished all good letters, learning, and languages, when he had silenced the Scriptures, and hoodwinked the world; then his work of darkness went on apace, and the mystery of iniquity was quickly advanced to that formidable height, which at this day we see and lament. Then began his Vicar at Rome to Pope it in earnest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to appear in his colours, in his triple Crown, his two keys in the one hand, his two swords in the other, and who but He? He must now be saluted Head and Spouse of the Church universal, a 
* See M. ●●d●l against Wadesworth, cap. 4. p. 77 &c  Vice-God upon earth, his judgement is infallible, his jurisdiction infinite, and his Monarchy boundless, enclosing all Churches and Kingdoms: all Bishops are but his Curates, and all Kings his vassals; and in few words, all Nations must worship this Idol. For of him was meant that in jeremy, Gens & regnum quod non servierit 
jer. 27.  illi, eradicabitur, The people or nation that will not serve him must be rooted out. And good reason; for he is Dominus Deus noster Papa; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no more a mortal. And the better to set out this Pageant unto the people, not only some shapes and shadows of old Fathers and Councils; but the Scripture itself, our Lord Christ, and S. Peter are brought upon the stage, and forced to do reverence unto the Pope. For since Hildebrand and Boniface 8. this Papal Monarchy is no longer a likely opinion, or a disputable problem, or an ancient tradition or prescription; but 'tis now an indubitable article of the Creed, a fundamental point of religion, nay 
* Bell. 〈…〉 de R P.  Summa rei Christianae, the only necessary truth; and Subesse Rom. Pontifici est de necessitate salutis, Whosoever believes not in jesus Christ, and in the Pope, cannot be saved.  
That our poor Forefathers in the times of ignorance, should be abused and amazed with these holy frauds, we wonder not, but we pity them rather. For alas, though they wanted not eyes, yet they wanted light to discover these impostures and tromperies. But it exceeds all marvel, that yet at this day in this age of light and learning, these horrible Paradoxes should be still obtruded upon the Christian World: and (which exceeds all impiety) the Scripture itself abused to gild this Idol, to colour this monstrous domination of the Pope, and so the God of truth, the word of truth constrained to countenance a thick and palpable lie. For you know how Baronius, Bellarmine, and the rest of that bran, now plead for this Monarchy, not any longer out of the Decretal Epistles, or Constantine's donation, (old Knights of the Post that were wont to depose for the Pope;) but out of the sacred Tables of holy Writ. Wherein though there be not one word or ●●llable, to or fro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec vola nec vestigium, of the Pope or his power, (●ave only as he is Antichrist:) yet these men with rare wit and skill have observed many new Mysteries in the New Testament, and plainly (a thing unknown to all former generations) see the Pope in many passages of the Text, which I dare swear the holy Evangelists and Apostles never saw nor intended.  
They discourse with much learning, of S. Peter and of his prerogatives: how our Lord appointed him sovereign Bishop of the Catholic Church, and left him his Lieutenant upon earth; planting in him a transcendent supereminent power of binding, losing, feeding, etc. which power other Bishops have not immediately from Christ, but from S. Peter and by his delegation. Well, grant all this to be as true as it is all false: but what follows? jam dic ●osthume de tribus capellis; What's all this to the Pope? Why, yes; S. ●eter was Bishop of Rome, and there he died, and bequeathed all this sovereignty, all these privileges to the Bishops of Rome his Successors. So then; they talk much of S. Peter, but they mean the Pope. Gregory Nazianzene quotes a witty proverb out of Herodotus, which fits our purpose; Vestem hanc Histiaeus 
Orat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. n●mero 4.  quidèm consuit, induit autèm Aristagoras: Peter must make this coat, but the Pope must wear it. As he in the Orator extolled eloquence to the heavens, that himself might be advanced with it; so here, all these praises of S. Peter are intended for the Pope: the business is his, though Peter must bear the name. Here is nothing sown or reaped, I wis, for Peter, unless only this, He that lived and died a poor Apostle, is after his death crowned a Monarch; but the Crown fits the Pope's head better than his, and 'tis therefore set upon him only by way of ceremony, and he comes in only as a mute person upon the stage, to make room for the Pope, and solemnly to lead him in by the hand. And here all the passages between Christ and Peter, all the words of the one, all the actions of the other are examined with a curious scrupulosity, and all at length by the help of two or three syllogisms make clearly for the Pope's advantage.  
I need not tell you what good stuff these good wits have extracted out of those other words, Dabo tibi claves, and Oravi pro te, Petre: not to go fare, my Text is a most memorable example of their singular wit and dexterity in abusing of Scripture. Mirth is unseasonable in discourses of moment; and for a Christian to laugh at blasphemy is to approve it: it beseems him much better to lament it with tears of blood. My Text, I confess, is very rich and plentiful in the sense, and (as by and by we shall see) will readily offer us much excellent matter of Christian meditation and discourse. But the collections which they of the Pope's side have drawn from hence, are such and so frivolous, that they are much more capable to move the spleen (if the gravity of the matter permitted) then the judgement; and are more properly confuted with a smile, then with any strength of reason.  
Here is one word in the Text pasce which the Cardinal Bellarmine hath so extended between his teeth, that it hath a belly as large and fruitful as the Trojane horse, including whole armies of arguments for the Pope. The Pope can desire nothing which this word will not give him. He pretends to be a King as well as a Bishop, and says his temporal power is as wide and broad as his spiritual. And 'tis true, says Bellarmine, for Christ said to S. Peter, Pasce, id est, Regio more impera; play the Rex. In the ancient Church when any heresy disturbed the public truth and peace, a grave assembly of Bishops was called, and the Book of God fairly laid open in the midst, and out of it were all doubts determined. Now, Scriptures and Councils are needless: for the Pope claims to be supreme judge of all Controversies. And 
* Lib. 4. de Rom. P. cap. 1.  Bellarmine thinks the claim to be well grounded upon this pasce in my Text. And 'tis a great wonder, the Pope was never thought infallible in his judgement, till this last Age, since this 
* Ibid. c. 3.  pasce implies that also so clearly. And if the Heretics do not believe that he hath power to make new Articles of Faith, and when they cry shame upon Pope Pius the 4. for adding twelve new Articles to the old Apostles Creed; 'tis because they are ignorant and know not what pasce signifies. Briefly, this one word contains more matter than all the Bible beside: it works miracles, and makes the Pope omnipotent; gives him all power not only in heaven and earth, but (where God hath nothing to do) in Purgatory. For if you ask, by what authority he takes upon him to pardon sins and souls after death, to give or sell the Saints merits, to dispense with oaths, to depose Kings and dispose of their kingdoms, or if he list, to murder them:— If you look into the Pope's Lexicon, you shall find that pasce expressly denotes all this authority, and inables him to be not only a Prince, or a Pastor, or a Bishop, but even a Butcher.  
Well: the repetition of these horrid fantasies shall be their refutation. justin Martyr saith well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gross error ever caries its 
justin. M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  own conviction in its forehead. I am sorry I have spent so much of my time and of your patience in moving this dunghill. But these weeds and thorns lay in my way, and I must needs clear my passage. I dismisle the Pope's flatterers with my pity and my prayers, and say no more but this: If they had any fear of God, any shame of men, any reverence to Antiquity, any feeling or care of conscience; they would not dare thus profanely and lewdly to dally with Scriptures, or presume so to colour or cover their doctrine of devils under the name of God.  
Thus fare I have digressed to follow the Thiefs that would steal away the sense of my Text: for so Gregory Nazianzene wittily says of Heretics, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Orat. 3 6. ●ive de T●eol. 4.  And now that we have done with the corrupt Gloss, we may go forward, by God's assistance, with the Text.  
It contains, as we have said, the renewing of Peter's commission; wherein the parts or points observable are two; First the authority of it, jesus said unto him: Secondly, the matter or summary of it, Feed my sheep. Our Lord first calls and inables him to his office, then directs him in it. First he gives him power to execute his charge, jesus said unto him; secondly, he gives him instructions how to execute it, Feed my sheep. Of both these in order, very briefly.  
For the first: Peter takes not upon himself the honour of the Apostleship, till he was called by Christ his Lord and God, as were the rest of his fellows. In that calling of the Apostles, some things were personal and peculiar to themselves, others general, concerning all their lawful Successors, Bishops and Pastors. The Apostles had an immediate vocation from Christ in person: our calling is not of men, but 'tis by men: theirs neither of men nor by men. They had an universal mission, an unlimited jurisdiction, an infallible assistance of the Spirit, the gift of tongues and miracles. All these were privileges extraordinary, and passed with their persons. But the warrant and work of this Commission generally and equally belongs to all us, as well as to all them: None may usurp the charge of a Bishop or a Pastor, till jesus say unto him, Feed my sheep. And hence we learn two leslons of great importance and consideration.  
1. The Author of all lawful 
1  vocation to the holy Ministry, is only Christ the Lord. Only Christ, exclusively to all men, not to the two other Persons in the glorious Trinity, which all equally concur to this external work. God the Father hath placed in the Church, 
a 1 Cor. 12. 28.  Apostles, Prophets, Teachers, Pastors, etc. And God the 
b Act. 20. 28.  holy Ghost ordained the Bishops at Ephesus; and elsewhere, 
c Act. 1 3. 2.  Separate me Paul and Barnabas for the work whereunto I have called them. For it belongs only to the 
d Mat. 9 38.  Lord of the harvest to send forth labourers into his harvest: and who should appoint 
e Mat. 24. 45.  Stewards over the House, but he who is Master of the House, Father of the family?  
This consideration must first help to animate our feebleness, and add unto us an edge and courage against all the difficulties and discouragements, which we shall meet in our holy calling. Every good Minister must look to be Theologus crucis, not Theologus gloriae: when he enters upon this warfare, he may not dream of an easy or lazy life, to pass his time in pomp or pleasure, like the glorious Clergy of Rome: but he must prepare to play the man, and fight it out, not only with absurd and unreasonable men, but even with beasts, as Paul did at Ephesus, yea with devils. And therefore he must buckle himself to his work, and know that he must eat his bread, if not with the sweeting of his brows, yet (which is much sorer) with the beating of his brains. Wherefore S. Paul wanting a word able to express the grievous pains of our Ministry, sets it forth in two, both very sore and heavy ones: Our calling is 
a 1 Thess. 2. 9 and 2 Thess. 3. 8  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a labour, a travail; a tiring labour, a miserable travail; a labour like that of reapers, a travail like that of mothers. And hence in Scripture are Ministers so often compared to Soldiers, Shepherds, Husbandmen, Nurses,— all callings of little ease: and sure the pastoral toil in the cure of souls is no less than was 
b Gen. 31. 40.  jacobs' in the keeping of Laban's sheep, exposed to an infinity of sorrows, vexations, slanders, contradictions.— Who then is sufficient for these things? why, in all this our comfort may be, that it is Christ the Lord who hath called us to this office; 'tis He that hath put us upon this service, and sure he that is oneris author, will be adjutor operis, now that he hath brought us into the field, he will not forsake us: we have his promise, Loc, I am with you always to the end of the world: his grace shall be sufficient for us. We fight his battles, and therefore we need not fear the success. 
c Luke 21. 15.  He will give us a mouth and wisdom, against which none of our adversaries shall be able to resist: and his blessing shall make the Gospel in our mouths the arm of the Lord, the power of God unto salvation. His 
jud. 6.  blessing only; for as when the Host of Midian was discomfited with a few pitchers and lamps, and the walls of jericho demolished with the sound of Rams horns; the power of the work was in the first Agent, not in the weak unlikely instrument; so here, we have nothing wherein or whereof to glory, but our infirmities, all our sufficiency is of God; and 'tis by our Captain Christ that we are more than conquerors.  
Again, seeing it is Christ who hath put us in this Commission, and sends us upon his errand; this must quicken us to a solicitous care, a constant diligence and vigilance in our holy vocation. We shall one day be called to a strict account for all the souls which God hath put under our charge, and woe be to us, if any of them perish through our treachery or negligence. They shall dye in their sins, but their blood shall be required at our hands, and we shall hear that terrible voice, Quintili Vare redde legiones, Tu Pastor, tu Episcope red animas,] Give an account of thy Stewardship; where are my sheep which I commanded thee to feed? 
f Lib. 6 de Sa●●rd. cap. 1.  S. john Chrysostome professes that the continual fear and fright of that rigorous account put him into a continual trembling agony. But it wrought strangely upon 
g Orat. 1.  Gr. Nazianzene, it wasted his marrow, and dried up his bones, and consumed his spirits, and in conclusion he apprehended it so deeply, that after he had worthily laboured in three Bishoprickes successively (the last being that of Constantinople,) but not with such comfort and success as he desired, by reason of those turbulent factious times like these of ours: 
h Orat. 32.  at length he quitted all his honours and dignities, and retired himself into a private life, where he might more safely enjoy God and himself. A fair pattern for us, reverend Fathers and Brethren, to lay our charge to heart, and keep well our watch over souls, that we may give up our accounts with joy and not with grief: for that will be pernicious to us. But we shall touch again perhaps on this point anon, if the time give leave.  
2. S. Peter here doth not intrude 
2  himself into this Commission, he assumes not this holy service till Christ his Master call him. First he is appointed and authorized, first takes his warrant, then falls to his work. For every Minister of the Gospel must have his power and placing from heaven, and he is no lawful messenger of God who is not called and sent by God and the Church. Some fanatical spirits, vagrant roving carriers, new prophets, will needs be wand'ring in the Church without their passport; new illuminates, lately dropped out of heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 
a Orat. 29. etc.  Nazian: faith of their fellows; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yesterday dolts, to day Doctors; for they have all learning by revelation. They must needs be running, though they know not why or whither, when none sends them, like 
b 2 Sam. 18. 22.  Ahimaaz, and at length, like him, they can tell no tidings. No wonder. For 
c Rom. 10. 15.  how can they preach that are not sent? and these are they of whom God speaks in jeremy, 
d jer. 23. 21  I have not sent these Prophets, and yet they run. But so fare is the Lord from accepting or approving the service which these voluntaries will needs force upon him, that he hath punished no sin more severely and exemplarily then this sacrilegious and saucy intrusion. K. 
e 2 Chron. 26. 18.  Vzziah for putting his hand to the incense, and usurping upon the Priest's office, was suddenly smitten with leprosy; and 
f 2 Sam. 6. 6  Vzzah struck dead in a moment for but touching the Ark, as before him 50000 Bethshemites for but looking into it. A holy vocation is necessary to a holy function. jesus Christ himself submitted himself to this rule; He preached not till he was solemnly ordained by a voice from heaven, he took not upon himself the honour, till his Father called him.  
Now the calling necessary to every lawful Pastor at this day, is twofold; one inward from God, the other outward by the Church.  
The inward calling is that whereby God touches the heart of a man with a holy desire to consecrate himself to the service of his House, and inables him by his grace to edify his Church by word and work. The principal evidences of this calling are two. 1. The testimony of a man's conscience, that he enters not into holy Orders for any carnal by-respect, but only or chief to honour God by his labours. And 2. a tolerable competent measure of learning, piety, zeal, discretion, wisdom, eloquence, and such other gifts requisite for the discharge of so high an office. God's sending and gifting go still together. He is not wont to send unto his people any headless or heartless Messengers; His calling either finds us or makes us fit for his service. A Minister grossly ignorant, or scandalously profane goes upon his own errand, he may be sure God never sent him; He never employs such unworthy Ambassadors. And here how many amongst us abuse themselves, and mistake a rash presumption for true zeal? How many undertake the holy Ministry upon unholy and corrupt ends and motives? Some to set out their plumes before the people, and to fill the gazing gaping multitude with an admiration of their empty eloquence: mere animalia gloriae, as 
a De anima cap. 1.  Tertullian speaketh of such, 
b Apolog. c 46.  fame negotiatores, and as 
c Orat 27.  Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that hunt applause, and like feathers lifted up fare above themselves by the breath of the people. Some to satisfy their ambition; for 'tis not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dignity, not the duty which they affect. Some (too many) pretending to be Physicians of the soul, intent indeed to cure their own poverty or necessity; as if the Church should be a refuge for needy persons, or a sanctuary for malefactors. Many that cannot thrive in any other course of life, when they are driven to their last hopes and extremities, at last shift themselves into the coat and calling of Ministers, and he that knows himself unfit in any other employment to serve men, yet thinks himself fit enough to serve God in this sacred calling. All these intruders and mercenaries shall be sure to fail of their hopes, and shall one day receive other kind of wages than they did expect.  
Now besides this inward calling which serves only to settle our own conscience; it is needful that the Church do externally call and install us by some public solemnity, before we may adventure upon the exercise of this holy function. After grave and due examination of our life and learning, if the Church of God do approve us, if by the hands of such as are in authority she ordain and admit us; then may we lawfully and safely enter upon this holy charge, not otherwise.  
Now here all our Reformed Churches are affronted by the Romish faction, and proudly challenged, just as the Priests of old challenged our Master Christ, 
a Mat. 21. 23.  Whence have you authority to teach? and who gave you this authority? They ask, where is our lawful vocation? where our orderly uninterrupted succesion from the Apostles? and blush not to affirm (which is one of their unwritten traditions, 
b M. 〈◊〉 letters, cap. 11.  and as true as Lucian's true Histories, or their Homilies out of the Legend) that our Bishops in the beginning of Queen Elizabeth's reign, consecrated themselves, one another, contrary to all Canons of the ancient Church; and thence infer, that all our after-ordinations are pure nullities, that we have no Ministers, no Faith, no Gospel, no Sacraments. Thus of old, when jeremy and Ezechiel went about to repair the ruins of the Church, and to purge the worship of God from unsufferable corruptions and abuses, the Priests of Israel and judah resisted, called for their warrant, and pretended themselves only to be the Temple of the Lord, and that the Law of God could not departed from them. But for answer to our Adversaries, we need not say that our first Reformers had an extraordinary calling from God: we constantly affirm, that those worthy Ministers who in the age of our Father's first began this glorious work of Reformation, had that same ordinary vocation and succession whereof our adversaries vaunt so much. But that vocation which the Romish Priests abused to the dishonour of God, and the suppressing of his truth, our Reformers (according to their duty and conscience) used for the reestablishing of pure doctrine. Thus Wiclif, Hus, Luther, Zuinglius, Oecolampadius, Bucer, Martyr, etc. the first purgers of the Church from Roman superstition & tyranny, were all created & ordained by the Church of Rome itself, Priests or Doctors of Divinity, by an ordinary, usual, public vocation, and that with a solemn adjuration, that they should duly and diligently teach the truth of God in his Church according to his word. And thus in our Church of England the consecration of every Bishop hath been still solemnly and canonically performed by three other Bishops at the least, as hath been confessed by 
a Cudsemius in vive effigy Sectae Calvinist. cap. 11.  some Papists, and 
b Fr Mason de Minister. Ang  proved against the lies and slanders of others out of public and authentical records. Now then, we demand of our Adversaries; Hath the Church of Rome any lawful ordinary vocation, or hath she none? If she have none herself, why is she so scrupulous to inquire of ours? If she have any; our Ministers had the same, being all at first called and ordained by her. For howsoever the Church of Rome hath adulterated and obscured her Catholic verities with intolerable superadditaments; yet hath she still notwithstanding power to confer a lawful vocation. It is the consenting judgement both of 
c Con●il Nic. 1. Can. 8. Codex can. Eccl. Af●ic. can 68 H●eron di●l. adv. Luciferian. Aug tract 〈◊〉. in johan. & cont. Epist Parm. l. 2. c. 13 Synod. 7. act. 1.  Antiquity and of the late 
b M●g. Sent. lio. 4. dist. 25. & ibi DD. S●hol. Aqui● Suppl. qu. 38. art. 2 ●●llar▪ de Sacr. in gen l. 1. c. 26  Roman Doctors, that heresy itself may infect but cannot annul ordinations, and that Clerks ordained by heretical Bishops are sufficiently in holy Orders, and may not be re-ordained For whosoever be the instrument, the principal Author of our holy charge is Christ the Lord; upon him alone originally it depends, and from him may be conveyed by polluted hands, as the clear water of a fountain may pass through a filthy pipe or channel, and though it be vitiated in the passage, yet 'tis not abolished. And therefore that we may retort this crimination upon the Adversary, albeit we confess our Vocation to be derived to us by the mediation of the Church of Rome, (not by her authority) yet we both avouch our vocation to be holy and lawful, and challenge theirs to be sacrilegious. For in the Roman Priesthood are confusedly intermingled things holy and profane; it is partly a Rose, partly a Nettle; it consists of a double power, one sacred, to absolve sinners by the Ministry of reconciliation, which we embrace and retain; the other impious to sacrifice again Christ jesus in the Mass, which we reject and abominate. So then the Rose we pluck, and leave them the Nettle; whatsoever they deliver in the name and by the commission of jesus Christ, we humbly receive it and use it to his glory: but for that which is authorized only by the Pope's warrant and institution, we leave it to them who are his servants, and love to wear his liveries. BUt in this question (as in others) our Opposers are long since victi & triumphati, reduced to a perpetual silence, by the learned labours of our Worthies, M. Francis 
c De Minist Anglican.  Mason for our Church, and for the foreign Churches, by the noble 
d De Eccles. cap ult.  Mornay, 
e De ●egit. vonc. Minist.  Sadeel, and 
f De la voca ion des P●steurs.  Peter Moulin, in a just Treatise of this argument.  
But being now upon this discourse of vocation, I may not wave this fair occasion, to note the rare and exemplary calling (Sinè ambitu, more majorum,) of that Reverend man, whose Consecration gives occasion to this meeting. But because what I now speak of him, must be spoken to him; neither his modesty, nor mine permits me to say much. Only thus much I cannot forbear: Our dear Sovereign, his gracious Master, hath honoured not Him so much, as Himself and the Age, in the freedom of his noble and unexpected choice. And that elegy which Nazianzene gives to S. Basil, truly and 
Orat. 20.  properly fits our Bishop; he was promoted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did not steal or shuffle himself into the chair, he did not invade it, the honour sought and followed him, and (though he acknowledge a deep obligation to many great and honourable Friends, yet) he owes it to no thing, to no man, but to God and the King. And thus shall it be done to all them which truly honour God and the King; God and the King without doubt will honour them.  
Thus at length we have done with the first part of the Text, the authority of Peter's commission, jesus said unto him; the next now follows, expressing the matter or sum of it, Feed my sheep. A rich and copious argument, wherein it were easy to be endless. But because the time which remains is not long, I will be short, and with a light foot slip over this boundless field, wherein otherwise if I durst presume, I could desire to expatiate.  
In the words our Lord imposes a necessity upon all his holy servants and officers, and requires their constant continual care in the instruction of his people, by sound doctrine and a holy life. The charge is given in metaphorical terms, and the metaphor is very proper and significant; Feed my sheep. Every word caries the weight of an argument, and implies a pressing motive to this duty. The words are three, so are the arguments. The first taken from the quality of the Minister; Thou art a Pastor of the People, therefore feed them: The second from the quality of the People, they are Sheep, therefore feed them: The third from their relation to Christ, they are my sheep, not thine, and therefore as thou wilt answer me feed them.  
For the first, the Emblem and image of a Shepherd sets out to the life all the sweet and gracious qualities, the tenderness, providence, innocence, benignity, fidelity, prudence, diligence, etc. that should be in every good Governor. Therefore no Metaphor more emphatical, none so frequent in all good Authors, holy and profane, throughout the body of Scriptures, as this. There we find God himself often termed a 
a Psa 〈◊〉. 1.  Pastor, and Christ our Lord, the 
b joh. 10. 14  good Pastor, the 
c 1 Pet. 5. 4.  chief Pastor, all Kings and Prophets are Pastors: and for us of the Ministry, we may say as they to Pharaoh, 
d Gen. 46. ●4  We are all Pastors from our youth; we and our Fathers, and all our Tribe. What are the duties of a good and wise Pastor, we may collect from that description of a wicked and foolish Pastor in the Prophet Zechar. 
e Zech. 11. 16. Ezech. 34.  Lo, saith God, I will raise up a Shepherd in the land, who shall not visit those that be lost, neither shall seek the lambs, nor beale that that is broken, nor feed that which standeth still; but he shall eat the flesh of the fat, and tear their claws in pieces. Woe to the Idol Shepherd that leaveth the flock. To do the contrary to all this, is to do the part of a good Pastor. One word in my Text implies all, Feed. Shortly, the principal 
Vid. Naz Orat. 7.  cares of a good Shepherd are three; which accordingly require three principal virtues; first valour to keep off the thief, the Wolf, the Fox, and all ravenous beasts. Secondly, wisdom, to keep all his flock within the pale of good order; and if any unruly disorderly Ram will be ranging, to curb and call him in with his whistle if he can, or if not, with his crook. Thirdly, fidelity, to provide his lambs and sheep of wholesome convenient pasture.  
These same cares and virtues, in proportion, are required in all spiritual Pastors, specially and eminently in every good Bishop.  
1. Such as professedly or secretly corrupt the true doctrine of godliness, bringing in either profane novelties, or destroying opinions; they are Thiefs, Wolves, 
2 Tim. 2. 16 2 Pet. 2. 1.  Foxes, and must be opposed, convinced, confounded, by the valour and learning of the Bishop. But especially if he love his Master or his flock, let him beware of that Monster, compounded of a Wolf and a Fox, that brand and boutefeu of all Churches and Kingdoms, the jesuite. A thing that was never of Gods making, created only by the Pope: and yet though he owes his being to the Pope, (and the Pope again reciprocally his being now to him,) and would seem to honour him whose name he lewdly assumes, yet the truth is (as that prudent French Cardinal d'Ossat, well 
Epistre 8. a Mons Villivey.  observing the maxims of the jesuitical Cabal, & their practices, long since rightly defined him) A jesuite (some few excepted) is one that neither believes in jesus Christ, nor in the Pope.  
2. Such as walk disorderly, and are scandalous in their evil life, likely to taint all the flock with the contagion of their bad example; these the Bishop's wisdom and authority must either reclaim by sweet words of admonition if he can, or otherwise repress them by the sharp edge of Ecclesiastical censures. And it were perhaps to be wished that the spiritual sword were both more tenderly used in some cases, and more severely in others, more blunted against some offenders, and better edged against others.  
But 3. the prime care and virtue of a good Bishop is faithfully and fruitfully to dispense the word of life, the doctrine of salvation to his people; and to live himself the life which he commends: that so he may be an absolute pattern of piety, and his life a clear commentary upon his doctrine. This I call his prime care and virtue; for 'tis this which our Lord principally intends in this charge to Peter and all Pastors, Feed my sheep: and therefore here we will insist a little. This care requires, as I have said, 1. wholesome doctrine; 2. a holy life. Of either a few words.  
By wholesome doctrine I mean not any vain jangling about unprofitable questions, not any nice or curious speculations in forbidden mysteries; which serve more to amaze or distract the people, then to instruct them; and more enlarge the kingdom of Sa 〈…〉 an then of jesus Christ, planting rather Atheism and irreligion, then sound knowledge and devotion. But I mean the plain preaching of that truth which is according unto godliness, the laying of the foundation of faith in Christ, and repentance from dead works, and new obedience. Which howsoever now adays we put off to our Curates and under-journeymen, as a thing unbeseeming our learning and greatness; yet Saint Paul is of another judgement, and accounts this the masterpiece of a wise Architect. And sure (that 
1 Cor. 3. 10  I may borrow the words of a reverend Prelate of this Church) the 
D. H.  most useful of all preaching is catechetical: this is both food and physic, both a cordial to comfort and settle the heart in truth, and a preservative against all error: this is the ground, all other discourses (though profitable) are but the descants. If any dainty palate distaste this bread of Angels, he is distempered and worthy to fast. Whose heart (that hath any compassion) bleeds not to see the strange growth of ignorance and infidelity in this age, and the poor Church every where miserably labouring under her woeful Schisms and ruptures! Certainly, the ground of all this calamity is, because the old rudiments of piety, the principles of saving truth are every where neglected, and new subtle inventions with great vehemency pressed. Men are fallen from living to disputing, and whilst their hands are idle and their heads empty, yet their tongues must needs be working. And after a while it will be a matter of great wit to be a Christian, for he must be fain every year to learn a new Creed. Each private opinion must needs be matter of faith, and it contents not many zelotes of each side to enjoy their own conceits, they are out of charity with all that are not of their judgement.  
I verily think it might be a happy means to settle many unfortunate Controversies, and to unite us all in blessed truth and peace, if men would give themselves leave without passion, rightly to apprehend and consider the diversity and degrees of divine truth. Many truths are profitable, very few 
a joh. 17. 3— 20. 31. Rom 10. 9 13. Luke 7. 48.— 8. 48.— 2●. 4●. Act 8. ●7.— 1●. 31.  necessary. As in the practical part of religion, true sanctifying grace hath a wide latitude, very strong and vigorous in one, very weak and feeble in another, yet in both saving: So in the intellectual or dogmatic part of Christianity, 
b R●● I●cobus in 〈◊〉 Casaub Epist. ad Card P●rron. G●●●ve ●spraefat. & Observe. 〈◊〉 Harm. confess. G●●l●rt observ. in H●●min gij Opuscula D. Usher Serm. of the unity of faith.— Vi●c Lirin. cap 39 Petrus Mol●ntus in Confilio Gallicè scripto.  all divine verities are not of equal moment and necessity. S. Paul hath taught us a distinction between foundations and superstructions, (1 Cor. 3.) and among these latter some border more closely upon the foundation than others. Where there is a distinct and explicit assent in all the main Articles of the Catholic faith, and in all conclusions clearly, immediately, necessarily issuing from those principles, and no poison after mingled with this milk: Other truths more subtle may admit an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a non liquet, both ignorance and error without danger, as being disputable in themselves, and happily by plain Scripture indeterminable. To be free from all error and sin is the privilege of the Church triumphing; in this life, where there is so great variety of the Spirits illumination, so great imbecility of all men's understanding, and so many mysteries inscrutable; to expect an absolute and general consent in all particles of truth, were a great vanity; to exact it a greater tyranny of pernicious consequence in the Church: The best of men are but men at the best; and if any in this s 〈…〉 e of mortality think or hope to reach all incomprehensible Mysteries, he mistakes his measure, and forgets that his dwelling is in the dust, that he is yet on earth, not yet in heaven. So long as we are here below on our way, ignorance and infirmity will accompany us, they will not leave us till we leave the world, and be admitted into our heavenly Country. When once 
a 1 Cor. 3. 10 12. 2 Cor 5 7. 1 joh. 3. 2.  the time of perfection is come, than (not before) shall all defects be abolished, all imperfections perfited, then shall our Faith be turned into vision, our dark knowledge into clear comprehension: 
b I●s. Scal Ele●c. Orat. Chron●●.  Elias quùm venerit solvet dubia.  
Now those main Articles whereof we spoke, the wisdom of the ancient Church contracted out of Scripture into a short Creed, which they called the Rule of faith, and placed in it the 
c Mr Brad. ford Mart. conference with Heth a●d Day.  unity of the Church; which 
d Ire● l●b. 1. cap. 2. 3.  Iren●us says admits neither addition nor diminution, being common to small and great. And 
e Te●tul de Virg Vel. c. 1. Vide et●●m Ambros Sir 38 de Iejun. & Quadr. in fine. Rufi●. in Ex●os. Symb. in p●aefat. August. d● Temp. Ser. 115. & 119 & 181. in praef. Leon. Epist. 13. ad fin.  Tertullian to the same purpose, Regula fidei una omnino est, immobilis, irr●formabilis;— then after a brief repetition of it, he adds, Hâc lege fidei manente— caetera admittunt novitatem correctionis. But above all the rest, 
f Naz orat. 3. de pace, num. 14. & 26. Vinc. Lirin. jud. 3  Gregory Nazianzene most excellently and judiciously handles this argument in his 14 Oration, and his 26, which he entitles the moderatione in disputationibus servandâ. This was the faith once given to the Saints, for which those ancient Worthies contended so stoutly even unto blood: And which they did all so diligently inculcate unto their auditors, as it appears by lustines Martyr his Exposition of the faith, S. Basil his Treatise or Homily de verâ fide; Athanasius in his Creed, Epiphanius in his Ancoratus, S. Augustine his Enchiridion, and the Books de Doctrinâ Christianâ; Gregory Nyssen, and Cyrill of jerusalem in their catechetical Orations etc. upon this evidence they convicted and condemned all ancient heresies; and I am confident, were they now alive, they would all side with us in our necessary separation from the abominations, idolatry and tyranny of the Papacy, with which no good Christian can hold any union in faith, any communion in charity.  
Now for our Controversies, first let me profess, I favour not (I rather suspect) any new inventions; for ab Antiquitate non recedo nisi invitus: especially renouncing all such as any way favour or flatter the depraved nature and will of man, which I constantly believe to be free only to evil, and of itself to have no power at all, merely none to any act or thing spiritually good: Most hearty embracing that doctrine which most amply commends the riches of Gods free grace, which I acknowledge to be the whole and sole cause of our predestination, conversion, and salvation, abhorring all damned doctrines of the Pelagians, Semipelagians, jesuites, Socinians, and of their rags and relics, which help only to pride and prick up corrupt nature; humbly confessing in the words of S. 
g Test ad Qui●. lib. 3. c. 4.  Cyprian, (so often repeated by that worthy champion of grace, S. 
a Cont. du●s Epist Pel●g. l. 4. cap. 9  Austin) in nullo gloriandum est, quandoquidèm nostrum nihilest: It is God that worketh in us both the will and the deed, and therefore let him that glorieth, glory in the Lord. But for the points in question, they might sure be debated with less edge and stomach, as they are at this day in the very 
b Jnter aliquot jesuitas & Dominicanos.  Church of Rome: and it were happy, if we could suffer charity to moderate in all our disputations. If it be truth we seek, and no● victory, why take we not the counsel of Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To seek and speak 
Eph. 4. 15.  truth in love. Since the matters questioned are clogged and perplexed with so many insuperable difficulties: that the greatest Wits and Spirits of all Ages have here found themselves entangled in a maze, and at length after all vexing disquisitions, seeing no evasion, no issue out of this Labyrinth, no bank or bottom in this Ocean, were forced to check their restless repining understandings with S. Paul's, O Altitudo! Since on all hands they are 
c Pareus in Iren. Frid. 3 Palat●n Confess ad fin. ●dmon. Ne. ●stad.  confessed to be not fundamental, not essential to the faith, since our own Church (as the 
d C●lestin. Epis. 〈◊〉 ad Epist G●ll. c. ult. Vide Epistolas Prosp. & Hilarij ad Aug.  Primitive) in great wisdom hath thought meet here to walk in a latitude, and to be sparing in her definitions; why should we not all be wise unto sobriety, and let God alone with his secrets? why may not our 
e Rom. 141 Phil. 2 3.— 3. 15. 2 Tim 2. 22. 1 Cor. 13. 4, 7. See Perkins in Gal 1. 2. & Gal 3. 15 Vid. in g nem S 〈…〉. erga dissen tientes a se mo lestiam epist. 73. ad jubaian. in fine; & in praefat. council. Ca●th●●g. ●audat●● sepeab ●●ag de bap. count. Donat l. 2 6. ult. & l 2. c. 3. & l. 4 c. 8, 9 etc.  hearts be united, though our heads do differ? why do we not desire rather safely and sweetly to compose these differences, then rashly & with 
f Aug. Enchir. ad Laurent c. 59  danger to define them: and forbear all Capital censures either way, which must needs involve many holy souls now at rest with God, many 
g Bez. Annot major. in Rom 11. v. 35. & Calv. Inst. l. 3. cap. 22. Sect. 1. & Sect 8 vid. *  Catholic Bishops of the ancient Church, many learned and godly Doctors of our own, nay entire reformed Churches, all which have varied in these opinions, though most nearly linked in their affections? The fair and moderate carriage of these controversies between those 
P. Melans. in Rom 9 Sixt. Sen. lib. 6. ann. 251.  two reverend men (whose memories we justly honour) 
h Vide cum in praefat. ad Loc come Melanct. Gallice a seversoes. & epistolas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  john Calvin, and Philip Melancthon, easily persuades me that their violent followers at this day are not more learned, but more uncharitable. And it appears by that which M. 
i Exam. of joh. Careless.  Fox hath recorded, that our own blessed Martyrs in the days of Queen Mary, in their very prisons freely disputed and dissented in these opinions. And Bishop Hooper hath left his judgement to posterity, in the Preface to his Exposition of the Decalogue, which haply he learned at Zurich of H. Bullinger his intime friend and familiar. In all likelihood, the wit of man cannot better determine these doubts, then as our most gracious and religious Sovereign hath done, by silencing them; for the best charm against a Spirit of contention, is to strike it dumb. Wherein he hath worthily imitated the wisdom and piety of his blessed Father (our late great Peacemaker) who by the same means quenched a dangerous sparkle kindling upon the Protestants of France, and likely to inflame them, in a nice question about justification. God Almighty grant us here the same success, give us holy wisdom to temper our zeal, and unite us all in the holy bond of truth and love. I pass from our Pastor's wholesome doctrine, to his holy life.  
For 
a 2 Tim 2. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to talk aright is but one part of our duty, the other is 
b Gal. 2. 14  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to walk aright. Doubtless, the life of a Minister should be most exemplary in holiness, he should be a pattern of sanctification to all his people. Like Cato's Orator, he must be 
c Seen praf. ad Controu.  Vir bonus dicendi peritus, it is not enough for him to teach the way to heaven, he musttread it. His speech should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 
d Lib. 3. ●p. 202.  Isidore Pelusiota, a speech quickened and enlived with action. For sure, there is no life in his doctrine, who hath not doctrine in his life. Our works must feed as well as our words; and our hands teach piety, no less than our tongues. Our people with Thomas in another case, except they see, they will not believe: their eyes must be taught, as well as their ears: therefore said Paul to his Philippians, Do those things which you have heard 
Phil. 4. 9  and seen in me. It was an excellent elegy which Nazianzene gave to great Basil in his Epitaph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his words were thunder and his life lightning: Thus it should be with all us, my holy brethren: If sin now grown shameless & impudent, be deaf to the thunder of our voices, we must discountenance and strike it dead with the lightning of a pure conversation: if we cannot outcry it, we must outlive it. And no wonder, if such strict mortification, such severe Christianity be looked for in us: for our devotion must set many hearts on fire, and like burning Beacons give warning to all the Country.  
On the contrary, as in a writing Copy an error doth not only show, but even teach itself, the common lines still aiming at their original; so here, the sins of teachers are the teachers of sin, others lewd example doth but countenance evil, theirs in a sort commands it. And therefore as Isidore Pelusiota hath judiciously 
Lib. 2 ep. 121.  remarked, in ●evit. 4. the Lord appointed as great a sacrifice, yea the same, for expiation of the 
Levit 4.  Priest's sin and for the sin of the whole Congregation; implying that all our sins are public and scandalous; that which is but a small blemish in any other coat, is a foul stain in a linen Ephod; infirmities in other men, are enormities in us; and that which is sin in them, in us is more than sacrilege. A wicked Priest is the vilest creature upon earth, and most disnonors' God; for the people quickly loathe the sacrifice, if once the sons of Eli be sons of Belial.  
What then shall I say, but pray with Moses, Lord let thy Vrim and 
Deut. 33. 8.  thy Thummim be with thine Holy ones; or with David, Let all thy Priests he clothed with righteousness, let Holiness to the ●ord be written upon all our hearts and foreheads, that we may all endeavour to be seriously and solidly pious, and be able to say to our people, as Gideon to his soldiers, Look on me and 
jud. 7. 17.  do likewise, as ye see me do so do you. Inducements are many & weighty, some you have heard, many more there are. The glory of God, the credit of Religion, the honour and propagation of the Gospel, the winning of others souls, the comfort of our own; all these are much advantaged where unblameable conversation walks along with wholesome doctrine: and they are no less endangered where this friendly couple is divorced, where doctrine is liveless. Who sees not the persons of unreformed Ministers despicable, their admonitions cold and heartless, their instructions without authority, their reproofs without liberty? and no wonder! For whilst they should summon their hearers before God's tribunal, and arraign them for pride, ambition, luxury, drunkenness, covetousness,— or such vices, their own conscience within will needs answer and cry guilty. And experience sometime tells us what combats such men have when they fall upon Texts that point the finger at their own sores.  
My censure then must needs be sharp against those unworthy sons of I evi, who carry fire in their doctrine, but water in their lives; whose tongues are of a large size, but their hands are withered, who are Divines as Epictetus in 
* Noct. Attie. lib. 17. cap. 19  Agellius said that many were Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philosophâ sententiâ, ignava operâ, Stoics in word, Epicures in deed; who by their lose and dissolute manners pour contempt not only upon their own faces, but upon their whole Tribe, and their venerable calling. These are they that expose us all to public reproach, whilst the world gathers an ignorant and malicious conclusion from a premise borrowed from these; Some Ministers are unsavoury salt, therefore let them all be trodden under foot. But our personal contempt is nothing to the dishonour of God, the blemish of religion, the blasphemy of aliens, the loss of innumerable souls that are ready to follow these wand'ring guides by heaps and hundreds into the mouth of hell. Surely, these verbal Doctors, these worklesse talkers shall one day stand dumb and speechless, when God shall pose them with that terrible question, 
a P● 50. 16 Rom. 2. 21.  Why dost thou take my laws into thy mouth, thou which hatest to be reform? Is not this in 
b Naz. orat. 1.  Nazianzens' proverb, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to profess thyself a Chirurgeon to heal the sores of others, whilst thine own body runs with bloody issues? Nay first of all, Physician, heal thyself; try the virtue of thy drugs upon thine own diseases, lest otherwise thou prove like that ridiculous Apothecary in Lucian, who sold medicines to cure the cough, & was shrewdly troubled with one himself. As when the hand is tuned to the tongue, it makes a sweet & delightful harmony, so no discord so harsh and incongruous as when the hand is jarring, & runs in a contrary tone. A Kingdom divided against itself, cannot stand, says our Saviour; no more can a Ministry: and such a divided Ministry is that, where the doctrine condemns the life, and the life confutes the doctrine. The importance of the matter makes me thus tedious. We have done with one argument pressing our Pastor to his Cure, taken from the quality of the Minister, he is a Pastor, therefore to feed. Two more follow in the two last words: 1. drawn from our people's quality, they are sheep, 2. from their relation, Christ's sheep, not ours: Of these two in one word, for I will not handle, but touch them.  
The simplicity and stolidity of sheep is such, that it hath given occasion to a proverb In 
* De Hist. Anim. lib. 9 c. 3.  Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sheepish manners, is a proverbial form of speech: and therefore sheep stand in need of a Pastor to feed them. Though now adaves (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) some of our sheep will take upon them to feed and teach their Pastors. 'tis true, a very sheep is not such a stupid thing but it can by a natural judgement make choice of good nourishment. If it be turned into a pasture where there are some venomous herbs, some grass sweet and convenient; by instinct of nature it can distinguish the one from the other, feeds, upon the one, and abstaines from the other. And the reasonable sheep of Christ shall thy be unprovided of the like necessary prudence? No, himself gives them this testimony, that they hear his voice, they know it, they follow it, and they fly from the voice of strangers. joh. 10. 4. And therefore we have great reason to think and hope very well, of our poor Forefathers that lived and died under the darkest, times of Popery. They had then indeed a pack of blind and wicked Pastors, which were (as S. Cyprian▪ Epist. 11. speaks of such) Lanii magis quàm pastors, rather Butchers then Shepherd: Those deceitful nurses tendered to God's people the milk of his word, but mingled with poison; offered bread, but mixed with leaven. As in false coins of brass or copper. ●ever some fragments of good gold and silver are intermingled to add a colour: so those compounded or rather confounded pure truth and religion with false and pernicious error and corruption. But no doubt the good people of God took only the milk, left the poison; received the bread, rejected the leaven; fed hearty upon the plain word of grace and mercy by Christ, & scantly touched the new dishes & devices of Rome, which (by God's especial providence) were of so hard digestion, of such a high and subtle strain, that vulgar capacities could not reach them, and so could not be poisoned by them.  
Again, a sheep is a creature not more simple than innocent: And to this end must all our labours with our People, all their endeavours aim, that they may be at length presented as a flock of harmless sheep to the immaculate I amb of God, the sovereign Pastor. Otherwise he will not acknowledge them for his. For his Church is a Communion of Saints, a flock of sheep, not a herd of swine or a kennel of dogs, or a den of wolves, tigers, etc.  
Last of all, the most considerable and pressing motive to care and diligence in our holy calling, is that which now in the last place I can but mention. It is the flock of Christ which thou art charged to seed; they are his sheep, not thine. His, dearly esteemed, dearly purchased with the price of his blood, and thy soul for theirs if any miscarry through thy perfidiousness. Now then, canst thou neglect so precious a pledge which thy Master hath deposited with thee, and committed to thy trust? canst thou think much to spend a few drops of thy sweat upon them for whom Christ shed so much of his blood? If thou hast no pity on their souls, yet have pity on thine own, & be persuaded to diligence either by the love or by the fear of that Lord who will one day make just retribution, and either richly recompense thy faithfulness, or severely punish thy treachery. For conclusion, let me bespeak & entreat you, Reverend Fathers & Brethren, in the words of a divine Apostle, Act. 20. 28. Take heed to yourselves and to all the flock whereof the holy Ghost hath made you Bishops, to feed the Church of God which he hath purchased with his own blood. & 1 Pet. 5. 2. Feed the flock of God which dependeth on you caring for it, not by constraint, but willingly not for filthy lucre but of a ready mind: Not as if ye were Lords over God's heritage, but that you may be ensamples to the flock. And when the Chief Shepherd shall appear, you shall receive an incorruptible Crown of glory.  
Soli Deo gloria.   

Pag 4 lin. 17. for So read Loe.  
Pa. 24. l. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

An Advertisement to the Reader, touching the History of the Quarrels of Pope Paul 5. with the State of Venice.  

The Translator to the Reader.  
IN a more perfect Copy of that History pretended to be printed at Lions, but indeed at Venice, M DC XXIV (which I have lately seen by the courtesy of my worthy and learned friend M. W. Boswell,) there is annexed at the end, by the same judicious Author of the History, (and wanting in that Copy of Geneva, which before I followed,) a particular and memorable Information touching some essential circumstances in the Accommodation of that great Difference. Which because it is the life of the whole History, and serves much to clear the Venetian cause from the forgeries of the Court of Rome, (which was the Author's main intention,) I have thought meet here to communicate it with the Reader, done out of Italian into English with fidelity: as followeth.   

BEing a thing which hath never happened, that a Breve of Censures, so solemnly published by the Pope, and resisted with so great constancy, should be abolished without any writing or act done in Rome: it hath bred in many persons a curiosity to know the truth of all passages in this business; and hath given matter to those, who in all such contestations would seem to have the victory, and are wont to countenance their Designs with forged writings, to use also this same artifice upon this present occasion. And therefore they have in this case also counterfeited 4 writings, to wit, 1. A Breve unto the Card. of joyeuse, which gives him faculty to take away the Censures: 2. An Instrument of Absolution by the said Cardinal, dated 21 April: 3. An Instrument of the delivery of the Prisoners; and 4. A Decree of the Senate for the restitution of the Religious, and for releasing the sequestration of the revenues of such ecclesiastics as were gone out of the State. Which writings they have not dared to divulge in formal Copies, but only dispersed underhand some abridgements of them: with intention it may be, that after some time (when they may not be so easily detected and confuted, as at this present) they may be produced and pretended to be true, yea and so to be believed of necessity, as this Policy hath often well succeeded to These men, who have many times given colour to many such false writings, prejudicial to diverse Princes.  
Now purposing to speak particularly of all those four false writings, we will begin with the first, which contains a forged Breve unto the Card. of joyeuse, giving him power to take away the Censures.  
Whether the Pope hath indeed dispatched such a Breve unto the said Card. prescribing him a form of Absolving from the Excommunication, Protestation, Reservation, and other clauses (the summaries whereof are scattered abroad,) I can neither affirm nor deny. Only I will say, that many times at Rome they publish such Breves, though they that have interest never saw them; which yet are extant: and yet the memory doth remain in the Histories, that all the Business had passed quite contrary to that which in such Breves is reported. Gregory 2. having commantled Alphonsus' King of Spain, that leaving the office of the Mozarabes he receive that of Rome, Innocentius 3. writeth lib 9 epist. 2. that it was accordingly received: yet all the Historians of Spain do agree, that the King would never endure any alteration in this office, nor admit the Roman. In Cap. 1. de postul. Praelatorum. Innocent 3. in the year 1199. saith, that the Interdict against France, (because the K. Philip Augustus had put away his wife Isemberg) was observed in that Kingdom: Notwithstanding all the French Historians with one voice accord that it was not observed, and that the King punished all such of his Clergy as dared to execute the desires, or to approve the pretensions of the Pope. I will further add, that many times when such Bulls have been published under the name of the Popes, they themselves have been constrained afterwards to deny them, or confess them to have been extorted. Adrian the 2. anno 870. sent a severe monitory to Charles the Bald K. of France, commanding him to forbear to seize upon the Kingdom of Lotharius his deceased Nephew, and to the same effect writing his Letters to the Prelates and Nobility of the Realm. The King nevertheless prosecuting his purposes, answered the Pope with freedom and bitterness. Wherefore his Holiness in his reply to the King, first amply commends the Royal virtues wherewith he heard that he was adorned, then testifies his great good will towards him, and concludes that if he had formerly received from him any Letters of another tenor, or of a more hard or sharp or rough style, he prays him to believe that he was surprised, and that they were stolen from him unawares, or when he was sick, or happily counterfeited.  
The Lawyers do all consent, that no man can prove himself to have jurisdiction over another by showing a Citation, or Decree, or Sentence, unless he can show that the Citation was intimated, and the Decree obeyed, and the sentence put in execution. Be it that the Pope did dispatch this Breve in question unto the Cardinal of joyeuse, (which I neither believe, nor deny,) yet seeing it was here never seen, either by the Prince, or by any public Minister, nor even by any private person of this State, (so far as that is known) what ever it contain, that cannot be any prejudice to the Reasons and Rights of this Republic. And if any will pretend to found or infer aught upon this Breve, it belongs to him to make proof that it was received, or else presented, or finally at least seen or known or brought to some man's notice; nothing of which is true in this whereof we speak. And if in time to come any Breve be feigned or produced of what tenor soever, it ought not to prevail against the faith and testimony of true histories, which will bear witness to Posterity that no Breve at all passed in this action. Wherefore it remains only to be considered, what the Cardinal hath done or executed.  
Concerning which, there is 
2  dispersed a certain Instrument of one Paul Catel an Apostolic Protonotary, wherein (to give more credit to the forgery) are named particularly 6 Counsellors, 3 of the chief of the Council of 40, and 16 Sages: which affirmeth, that the Cardinal did absolve them from the Excommunication, imposing penance upon them at the pleasure of their Confessor, and that the Duke, the Counsellors, and Sages aforesaid did humbly receive it: in the presence of Monsieur de Fresne, and Peter Posier Sieur de la Paume.  
In this particular, any person may easily discern (by the sole evidence of the fact known to all the world, and more clear than the Sun at midday,) whether the Republic hath desired or received Absolution, as the said Instrument doth falsely suggest; or rather hath always constantly persisted in defence of their innocency, which had no need of any Absolution. It is a case evident out of the Word of God, that the Church hath no authority to remit the sins of any, or to grant Absolution to any, save only to such as are penitent: But in the opinion of all Divines and Canonists there is not the same reason of Censures, from which (as they jointly affirm) one may be absolved though he do not repent, though he demand it not, yea though he resist and refuse to accept absolution. This hath been done by some Popes of Rome, and one memorable example we have in Philip le Bel K. of France, who imprisoned the Bishop of Rimini for some bold words and commandments, which he delivered in the name of Pope Boniface 8. Whereupon the Pope excommunicated him, in the year 1300, and the year following 1301 thundered out another Excommunication together with an Interdict, because the King refused to acknowledge him for his temporal Superior; and the heat of these matters passed so far, that the King chased out of France the Archdeacon of Narbon the Pope's Nuncio, and cast the Pope's Bull publicly into the fire: and this Controversy continued till the year 1303: when the Pope sending out a third Excommunication against Philip, the King sent to Anagni (where then the Pope was) Mons de Negaret, who (with the Colonnesi and some others) there took the Pope prisoner, who died after some few days. The King never sought after any absolution from the former Censures, but notwithstanding, Benedict 11. (who succeeded Boniface) in the same year 1303, absolved the King from them, making express mention in his Bull, that the King had not required it. All this is recorded by the Historians of France and England. This demeanour of the king did not proceed from pride or any evil mind, but from the conscience of his innocency: In testimony whereof Clement 5 anno 1305 declared in Consistory, that all which the King had done against Boniface was done with a good intention, and afterwards 1311 in the General Council of Vienna, the Council and the Pope made declaration that the censures fulminated by Boniface against the king were unjust.  
It remains therefore a thing apparent and manifest, that although commonly such are assoiled from Censures, as do acknowledge▪ themselves rightly censured, and being sorry for their faults require penance and absolution; yet sometimes the Prelate himself, who hath unduly proceeded in his Censures against an innocent, for his own reputation or some other cause may give him absolution though he desire it not, nay though he openly protest that he hath no need of it. Now our false Paul Catel pretendeth that the Cardinal de joyeuse did absolve the Duke and the College: But did they demand it! or did he require them to confess their fault, or assoil them upon their petition? This he cannot say; for the Prince and Senate having from the beginning protested to esteem the Pope's Censures as null, and commanded that his Interdict (as null in like manner) should not be observed, they never after altered their judgement and resolution. And therefore Divine Service was still continued both in Venice & throughout the State. Yea that very morning of April 21, (being the day of the pretended Absolution) Mass and other divine Offices were celebrated (as they are wont) throughout all the City, and in all the Cities of the Signory, and that same morning (according to the custom of other days) the Prince together with the College heard Mass in his Chapel, before the coming of the Cardinal. Wherefore the Republic hath never acknowledged any error committed, or departed from their first deliberation. If they had, it had been meet at least that they should correct their error, if not do penance. And the Ecclesiastiques are so curious in the proclaiming of their Rights and Conquests, that when any one reputes and craves their Absolution, they are wont to make thereof public demonstrations, cautions for the time to come, and the like things, wherewith their Decretals are full, and many such examples recorded in Histories, which cannot be denied or blamed by them who have confessed their fault and asked pardon. Seeing therefore it is true and notorious to all the world, that this pretended Interdict was not observed for one moment; what man can be so foolish and simple, as to believe that the State hath any whit repent? But if they say, that Absolution was given to the College without their consent, who could hinder them to do it in such a fashion? Absolution from Censures may be thus given to him that is willing, and to him that is unwilling, as well in absence as in presence, either with words, or after any other manner. And therefore they may make short and tell us, that the Cardinal in his lodging, or in his Barge hath given this solemn Absolution: for who can deny it? they say no more in effect, when they say that he did secretly under his hood make the sign of the Cross, which served for an Absolution; if he did so, who could hinder him?  
It is true, the Cardinal had a design to give Absolution, if he could have prevailed: And he attempted much to this end, but always without success, by reason of the Senate's constancy, who ever refused it as being well assured of their innocency. Wherefore being prevented, he endeavoured to do some action in public which might carry some appearance of a Benediction or an Absolution. And to this purpose, first he desired that he might say Mass unto the Prince, then that he might accompany him to Mass in the Church: But being not able to obtain his consent to either of these, he desired him to receive at least his Benediction (as we have 
* Hist. lib. 7. pag. 415.  said) alleging that the Apostolic Benediction ought not at any time to be refused. To which when it was replied, that verily it ought not in other cases, when it gave no suspicion of a fault confessed, but it ought in this where it might cherish such a suspicion: though the Cardinal (either as he walked, or sitting in the College with the Senators,) did make a Cross under his Hood, yet no man can hence argue that Absolution was received, no more than he can draw the like conclusion from a thousand Crosses which the Cardinal might have made in his Lodging, or in his Barge, or elsewhere. But what kind of Absolution was that, whereof 22 persons named whilst the Cardinal was in the College, not any one arose from his seat, or took his bonnet from his head? what sign did there appear of receiving absolution? Add hereunto, that the Pope in his Breve excommunicated the Duke, the Senate, and their Adherents: it was necessary then to absolve all these. The counterfeit Paul Catel saith, that the College represented them all. But where were the Letters of Procuration? where will he find this representation? On other like occasions, when a Community is assoiled, they are careful at Rome to have their Instrument of Procuration registered. They may remember that anno 1606 they did imprint at Rome the Procuratory Letters of them who represented the Republic to Pope Clement 5. and three other Procurations of them who represented it to Pope julius: But now they pretend that all the Senate was absolved in some persons, to whom they gave no such mandate or commission. This is a passage well beseeming their sufficiency and learning in the Laws.  
But by one clear and brief reason we may dispel all doubt, and convince these falsaries. In the 
Hist p. 402.  accommodating of these differences there was not any authentic writing made, presented, or intimated either by the Pope, or by the Republic, or by their Ministers as all confess; saving only the Prince his Letters to the Prelates of the State, published 21 April, and delivered the same day to the Cardinal de joycuse, and by him received and sent unto the Pope: In which was said, that By the grace of God, a means was found, 
Hist p 423.  whereby the Pope's Holiness was certified of the uprightnese and sincerity of the Republic in their actions:— Which words whosoever will consider though but superficially, and weigh withal the time wherein they were delivered to the Cardinal, being the very same time which cattle assigneth to the supposed Absolution; he will surely rest well satisfied that the Prince and Senate have ever disclaimed any error or trespass, and did profess so much to the Cardinal in writing, in that very point of time wherein cattle feigneth them to have received Absolution.  
Much more might be said in confirmation of this truth; but what hath been spoken may abundantly suffice. Yet we will a little further discover the forgery of this Instrument, by some other circumstances. The Cardinal de joyeuse coming that morning, was met by the Prince (accompanied with the College) at the stairs of his Lodging, and conducted by a private passage into the Hall of the College, where the Secretaries enter first, than followed the Prince, and with him the Cardinal, whose train was carried by one of his Servants; after them Monsieur de Fresne, and then the Senators. And being come to their ordinary seats, each one took his place, and the Traine-bearer went out. Then the Cardinal spoke according to the written tenor. Where were then Paul Catel and Peter Posier, the one a Notary, the other a witness? Certainly both were not present, but one of them it may be, which bore the Train of the Cardinal: See here, the first falsity. But when did the Cardinal give that Absolution? before he sat down, or after? If before, verily he might give many such Absolutions, as we said before, in his way, or in his Barge, before he came to the Palace, or even in his Lodging, which might be as effectual. It is a thing known to the Canonists, that Absolution may be given to one that seeks it not as well in his absence, as if he were present. But if they say, that it was no ambulatory Absolution, but done in the College after they were set, where were then Paul Catel and Peter Posier? since none remained there save only Monsieur de Fresne.  
To be short, the world cannot be deluded. Either they have absolved the Republic upon their request, or against their will. If they confess this Absolution to have passed on them against their will, to what end do they busy themselves to forge writings and Attestations for a thing which might be done in a thousand fashions? Which practices as they are in their power, so can they not any ways prejudice the innocence of the Republic, nor derogate from their rights. But if they pretend that the Absolution was received and desired by the Republic, let them forge as many writings as they please, yet shall they be all convicted by this, that the Interdict hath not been observed for any one moment of time, as also manifestly appeareth by the Letters of the Prince, published, imprinted and received by the Cardinal.  
Now touching that Instrument 
3  of the delivery of the prisoners, it is no wonder that we have 
* Hister. pag. 422.  before related, how Marc Ottobon Secretary of the State required an Instrument or act to be made by Hieronimo Polverin and john Rizzard the Duke's Notaries, containing, that he Ottobon had consigned the Prisoners to Monsieur de Fresne in gratification of the most Christian King, with protestation not to prejudice hereby the authority which the Republic hath in judging the ecclesiastics. For now quite contrary, on the other side, they have divulged abroad the abridgement of a certain Instrument, wherein the foresaid Paul Catel Apostolic Protonotary doth affirm, that Marc Ottobon the Secretary and john Moretto Captain Major have consigned the same into the hands of Claudio Montano a Minister of the Popes, without protestation, condition, or any reservation. About the year 1185 in Verona fell out a controversy between Lucius 3 Pope, and the Emperor Frederic 1. about the patrimony of the Countess Matilde, which both of them pretended to belong unto himself; The Pope pleaded that the Countess had bequeathed it unto the Church, and the Emperor that she did confer it upon the Empire, and both parties produced writings, in authentic form as from the Countess who was dead 76 years before. By reason of which contradiction, the difference could not be determined, the Pope persisting on the one side, and the Emperor on the other, and each grounding his claim upon their contrary writings. But in the occasion whereof we speak, not so much because the memory thereof is fresh as because the reasons are manifest, it will be an easy matter to discern the truth.  
And first for the fact itself, the Republic in the cause of the prisoners hath not had any Treaty at all with the Pope, or with any of his Ministers; but only resolved to give them to the most Christian King by way of gratification. Now by this donation no man can pretend, that any prejudice was done to their Rights and Authority; since, howsoever afterwards the most Christian king disposed of the prisoners, that did not any way appertain to the Signiory. And therefore the Secretary required notice to be taken only of his delivering them to Monsieur de Fresne, it no way importing him what the said Lord should after do with those prisoners. Though he saw when the said Ambassador consigned them to one there present, who touched them; yet he judged not fit for him to enter hereupon into any act, and therefore he did not interpose one word in any sort. Wherefore a true Narrator of this action, ought not to say, that Ottobon delivered the prisoners into the hands of Claudio Montano, without protestation, condition, or any reservation; but that Monsieur de Fresne delivered them in presence of Marc Ottobon, he being silent. And this much be said touching the verity of these two forenamed contrary Instruments, which as they are very different in the substance, so are they no less divers in their lawful form. For in the one is observed all that which is needful for a legal validity; and the other is defective in things essential. All Lawyers agree, that to the framing of an Instrument, must be presupposed the person of a Notary, created by the lawful authority of the Sovereign in that place where it is to be framed, and for the form it is necessary that he be acknowledged for such by both the parties, and required by them both, or at least by one of them, according as he hath interest.  
Now in our case, the prisoners being presented to Monsieur de Fresne by Marc Ottobon, who spoke in the name of the Senate unto the Ambassador, both he himself and the other two Notaries of the Duke, are lawful and public Notaries of Venice, The Secretary alone was he, who, in all that number of persons which were present at the consigning of the prisoners, had interest in that action: and therefore he might lawfully require the Notaries to do their duty. But on the contrary, who is this Paul cattle, that he should come to draw an Instrument at Venice, where he is unknown? If it be answered, that he is an Apostolic Protonotary, and therefore hath power to form Instruments concerning Ecclesiastiques: to pas●e by that power which we will not now dispute, though it were not hard to show that this universal proposition stands in need of many limitations to make it true: But not to touch now upon that point, in the case whereof we speak, one of the parties was Claudio Montano, and the other Marc Ottobon and john Moretto. Since then a Notary ought to be one acknowledged by them both, he could not be Paul Catel, whom one of the parties did not know at all. Again, it is needful that a Notary be required to do his part, either by both the parties, or at least by one of them in the presence of the other, otherwise the act is invalide. Now will they have the boldness to say that Paul Catel was required by either of them? For although that Marc Ottobon was present when Monsieur de Fresne said unto the Cardinal, These are the prisoners, and when Claudio Montano touched them, and prayed the Officers of justice to keep them, Ottobon himself being all this while silent: Yet it was not therefore lawful for Paul cattle to retire himself, to make an Instrument, and to say that Marc Ottobon did actually deliver the prisoners without protestation, condition, or reservation; but it was necessary that Claudio Montano at least should have desired the Notary to make a public Instrument to this effect, that when Marc Ottobon had heard him desired to make an Instrument, and thereby known him to be a Notary, and having occasion to speak, yet notwithstanding kept silence, in this case a Notary might have recorded his silence, but he could not say that he delivered the prisoners to Montano, that being an untruth. I wish these prudent men would take leisure to consider, whether reason of Government do permit unto them, that a Notary being in an Assembly where some action passeth, should privately withdraw himself, and without the knowledge of one party form an Instrument: this considered, if they will not dissemble with their own conscience, they must confess that they have divulged an untruth, and a nullity.  
The following actions of the State will give yet more light and attestation to the truth. For in the very year 1607, and also afterward, many Ecclesiastical persons, both Priests and Friars, were imprisoned, impleaded, and (according to their merit) absolved or punished: Some for their seditions chased out of the Signiory and banished, and the Ban of one put in print, to the public notice of all the world.  
Now to that which concerns 
4  the fourth Writing, which is a Decree of the Senate for the readmission of the Religious fugitives, which Paul Catel saith he transcribed out of the Register of the Pregadi, or a Court of the Senate; it is not needful to say much of this matter. For it is true, that the Senate did consent that such Religious as went out of the State for the Interdict might return, excepting only the jesuites; and that such Religious persons as were gone out only upon this occasion might be reestablished, and their goods and Benefices restored. And it is true in like manner, that there was a release of sequestration made upon the revenues of such as were in Rome or elsewhere out of the Dominion; true also, that that Decree of the Senate was written, and recorded in the secret Books of the Counsel of Pregadi. For not any thing of the least moment is there put in deliberation, which is not first written and read; and being resolved on, it is registered in those secret Books, and all this was done in that act of the Senate touching the restitution of the Religious. But these books are not shown or seen by any person whatsoever, unless he have part in the Government, or be a Minister of the Senate. And if they think meet to publish any thing, it is copied out and signed by the hand of a Secretary only, and of no other. But when the Senate deliberateth to give answer to an Ambassador or to any other person, calling him into the College, the Secretary reads it to him: And if that reading do not seem sufficient for the memory of that Personage to whom it is made, the Secretary reads it over and over again, until he be fully satisfied. And this same form is observed when the Person is not called into the College; then a Secretary is sent unto him, and carrying with him one leaf, which contains the resolution of the Senate, he reads it to him once and again. In this manner notice was given to the Cardinal of the Senate's Decree touching the restoring of the Religious, which happily after was communicated by the Cardinal to Paul Catel. But that he hath seen it in the Book, or copied it thence, that he might have it in a more notable and authentic form, this is a plain and shameless lie: like others of his, which are apparent by the evidence of the facts themselves.  
No discreet person ought to marvel, that the passages of this Treaty are vainly represented by diverse, and that each one, according to his affection, draweth things to the advantage of the party which he favoureth: but every man ought to resolve himself in things that are evident, and believe that the truth cannot be suppressed: Considering that the Interdict was not observed for one moment either in Venice, or in any place within the Dominion; that the jesuites do still remain banished out of the State; that no writing in this business was published by either of the parties, save only one with consent of them both; which was the revocation of the Protestation with Letters from the Prince directed unto the Prelates of his State, dated April 21, by which any man may comprehend how things were understood; that such Ecclesiastiques as committed any great trespasses after the accommodating of these Controversies, were imprisoned and punished; that if Churches or Religious Houses have a desire to purchase any immovables, they must first demand Licence; and briefly, that all the Laws heretofore questioned are still punctually executed and observed; And informing his judgement by these evidences, he ought to reject all forged and counterfeit Libels, whereof as the former times have been fruitful and brought forth innumerable, so we cannot hope but that the times to come will produce some such like, until our Lord enlighten all things with the glory of his appearing.  
FINIS.