TRVETH TRIUMPHANT, OR The late conversion of a learned Doctor of Sorbon, D. FRANCIS CUPIF, DOCTOR OF DIVINITY; From Popery, to the profession of the TRUE RELIGION. With the degradation of the forenamed Doctor, for the cause foresaid, by the Faculty of Divinity at Paris, in julie lust, 1637. And the said D. FRANCIS his Answer to the Decree thereof, most learnedly and succcinctlie set down. Faithfully translated into ENGLISH, out of the Latin print Copy, By WILLIAM GUILD, D. D. Minister at ABERDENE, and Chaplain to his Majesty. 1. ESDRAS, 4. 41. Truth is great, and strongest. Printed in Aberdene, By E. Raban, 1637. To the truly Noble, Right Honourable, & Religious Lady, DAME JEANE KEITH, LADY PETSLIGOE. MADAM, LOng ago hath Babylon, Revel. 16. 19 that Great City, come in remembrance before GOD, and since that fifth Angel poured out his vial upon the seat of the Beast, verse, 10 his kingdom hath lost its former lustre by far, which it had before; which maketh them to gnaw their tongues for sorrow: Revel. 16. 12. And those waters, whereon the Whore (which their own jesuit Ribera expoundeth to be the City of Rome) doth sit, and which the Apostle interpreteth to be Peoples, Revel. 17. 15. and Multitudes, and Nations, and Tongues, subject unto her, (blessed be GOD) they are dried up greatly, and run now in a far narrower Channel, than they were wont of old, when, like Nilus, they did overflow their Banks. Which thing hath come to pass, to GOD's Glory, Revel. 2. 9 and His Servantes joy; because the Sun of that bright Light of the Gospel, which was darkened, for a time, by the smoke that came forth of the bottomless Pit, hath dissipated those foggy mists of Error, and shined, now, a long time, most brightly, to all such who will fully do not close their eyes at midday. Revel. 18. 4 So that GOD's People, which were in Babel, being forewarned, to come out of her, have obeyed accordingdlie, and do obey daily. Amongst whom, it hath pleased the Lord, very lately, even in this present year of God 1637. by that Eye-salue spoken of in the Word, Revel. 3. 18. to open the eyes of a most learned Doctor of Sorbon, FRANCIS CUPIF; Genesis 12. 1 that, as Abraham left Ur, and Paul his Pharisaisme, Acts 9 & 12 so he hath left that Idolatrous Profession of Popery, and Traditions of men; that he might be a member of the true Church of Christ, and hereafter follow only the voice of that Great Shepherd; john 10. 4. Choosing rather, Heb. 11. 25. 26 with Moses, to suffer affliction with the people of GOD, than to enjoy the pleasures of sin for a season; and, esteeming the reproach of CHRIST greater riches, than the treasures of Egypt, or any thing that can be had in the tents of Iniquity. Of whose conversion to the Truth, his old Associates, with the Sorcorers of Egypt, may justly acknowledge, Exodus 8. 19 that this is the finger of GOD: and we may truly affirm with the Psalmist of this work of Mercy, Psal. 118. 23. that this is the LORDS doing; and, it is marvellous in our eyes. As the malicious Pharisees than spoke of those who believed in CHRIST, john 7. 48. Have any of the Rulers, or of the Pharisees, believed on Him, but this people, who knoweth not the Law▪ So let not the Romanists in like manner now say, Did ever any of our learned Doctors convert, or turn Protestants? For lo, here one, who hath done so, brought up at the feet of Gamaliell, Acts 22. and honoured with the highest Title which that Faculty, or any famous University, could confer upon him, in testimony, and acknowledgement of his worth & literature. The contrary whereof (amongst other their injust Aspersions) they do not, nor dare impute unto him: and the proof whereof, in his modest and short Reply, he doth express sufficiently. Accept, then, (Noble and Religious Lady) these small pains, which I have taken, in translating this ensuing Pamphlet: that so, the more general notice may be given to all, Psal. 110. 2 of the powerful Grace of GOD, ruling in the midst of His enemies, Revel. 2. 13 and where Satan hath his throne; in pulling this Man, as a brand, out of the fire▪ and making him, with the Apostle, an elect Vessel, to bear His Name before His People: Acts. 〈◊〉 whereby all zealous Professors may rejoice, as the believing Christians did, when they heard, that he who made havoc of the Church, was then preaching the Gospel; and, all such who profess the Truth, may be confirmed in the Faith; and beseech GOD, more and more to add daily to His Church; To the Glory of His Grace, the joy of His saints, the confusion of His foes, and salvation of Souls, in jesus Christ, our Lord; in whom I am ever Your Ladyships, in all humble duty, WILLIAM GUILD. Reverendo Ecclesiastae D. D. WILHELMO GVILDO, S. S. THEOLOGIAE DOCTORI, & ECCLESIASTAE ABREDONENSI VIGILANTISSIMO, Hujus Palinodiae interpreti. CUM CHRISTVS superûm repetîsset limina, missa Coelica linguarum dona fuere polo. Gentibus ut cunctis notescat semita vitae, Et tenebris pulsis regnet ubique DEUS. Hinc quod apud Gallos gestum, jamjamque BRITANNIS, Tu Patrio reser as suaviloquoque stylo. Perge Vir Illustris, sed (quod facis) usque Prophetas Hos lauda, mediam qui tenuere viam. D. W. The Decree of the Sacred Faculty of Theology, at Paris: Against FRANCIS CUPIF, of ANIOV, promoted, a-before, to the Degree of Doctor, and now a Desertor of the true Faith. According to the Copy imprinted at Paris, by Antony Vitray, Printer to the King and Clergy of FRANCE, 1637. IVstlie, and deservedly, doth the Apostle number Heresies amongst sins of the flesh; to wit, into which, by the secret judgement of GOD, we see those to run headlonges, who either thorough the vanity & confidence of their own freewill, being puffed up, or walking according to the flesh, neither suffer themselves to be led by the Spirit of GOD, nor to be held by any certain rule; but favour only that whereof the carnal man doth smell. The example whereof, (to be deplored from our very inward bowels, and to the great scandal of all the Godly, and the applause of the enemies of the Cross of CHRIST) one FRANCIS CUPIF, borne in ANJOU, lately▪ hath given, by an unhappy chance; sometime received into the bosom of the Sacred Faculty of Divinity; and, at last, promoted to be one of the number of the Doctors thereof. Who, thereafter, being forgetful of that Law received from his excellent Mother, which should have added to his head, favour both with GOD and Man; in like manner, he being forgetful of the Oath so oftentimes by him reiterate, whereby, both these who are to be promoted thorough every degree, as also these who are newly made Doctors, according to the custom and institution of that Order, use to bind themselves; yet miserable contrary thereunto he fallen into that perverse sect of Calvinists; which amongst other Sects, in express words, he had formerly condemned: whereby he hath acquired, unto himself, destruction from GOD, disgrace amongst men, and a curse from both; being made a foolish son, and the grief of his Mother; while as by a perfidious prevarication (abjuring the true doctrine of the Catholic, Apostolic, and Roman Church) he hath openly, and avowedlie, fled to the society of Heretics, and hath given up his name to impiety and lies. But what is the cause of his being so bend unto so great and headlongs a destruction? But the inbred pride of his mind, and his unbridled lust, wherewith he was ever seen by them who knew him best, to be inflamed, with an undaunted burning: whence being blinded, and according to his lusts, being still kindled, having shaken off the sweet yoke of Christ, he hath become the bondslave of Heresy; which of all sins, is the very accomplishment. Seeing, therefore, (as Christian Emperors do speak) that, that which is done against divine Religion, is an injury done unto all; by far greater right, then, hath that sacred Faculty esteemed that contumely done by a degenerated son against Christ, and the faith of Christ, to be done against her; and, that so it belongeth unto her, according to the grievous & great heinousness of the crime, by her censures, to chastise the same, & by a public detestation, to remove the same from her. Although it is not to be feared, that these bastard plants will root deeply, or have any stable fastening. Woe unto thee, then, who hath proven a deserting son, and back-slyder, that thou should take counsel, but not of me, and thou should begin a web, but not by my spirit; that so thou may join sin unto sin; who walks so, that thou may go down into Egypt, to the synagogue of satan, and did not ask counsel at my mouth, nor was mindful of my commandments. Thou hast cast away my discipline behind thee, hoping for help in the strength of Calvin, and his followers, and placing thy confidence in the shadow of Egypt, that is, in the conventicle of Heretics: but that imaginary strength shallbe unto thee to thy confusion; and thy confidence in that shadow which thou followest after, (having disdained the body of the orthodox Church) shall be unto thee, to thy ignominy, and shame. WHEREFORE, The sacred Faculty of Theology, at Paris, according to the appointment of the Apostle, by common consent, hath condemned the forenamed Francis Cupif, as a wicked, perjured, sacrilegious Apostate, and Heretic; & consequently (by his own judgement against himself) condemned, & for ever hath blotted him out of our number, degraded him of all degree, honour, or Title, which ever he had amongst us; and decreed, by a public Programe, or intimation, a curse to be denounced against him. Done at Sorbon, in their solemn meeting, the first day of julie, and confirmed the fourteenth day thereof, in the year of our LORD 1637. By the command of the D. D. Deane & Masters of the foresaid sacred Faculty of Theology, at Paris. PH. BOWT. The Answer of the said Francis Cupif: OR, A necessary Gloss upon the Decree of the Faculty of Theology, at Paris, made against Francis Cupif, doctor of the same Faculty. To the Venerable Magister nosters, Colleagues in the College of Sorbon, Health. VEnerable Masters, here doth return unto you, your Decree against Francis Cupif, sometime a Doctor of your Order, but now a Disciple and Professor of the Truth. But it returns not without an enlargement. All your speeches are faithfully expressed. But such a Magisteriall Text should not long remain without a condign Gloss: therefore there is one found out, who hath laid all in broad band, and That care which so into your Breasts doth boil, Discovered hath, Truth giving you the soil. He hath also laid back in your lap, in part, what was due to the iniquity of your Decree; yet, in somethings, as yet, he hath spared you; lest that your spleen stirred up again, were hurtful to your health; which he would not wish: but he only essayeth, (except ye be incurable) that it may repent you of the calumnies that ye cast forth upon the innocent Churches. And, at last, being better taught, imitating your sometime fellow-doctor, ye may give glory to God, and join hands with the Truth; against which ye have denounced war. Farewell, and do this. The Gloss upon the Decree itself. Unto this Decree doth Doctor CUPIF oppone, the Decree of the most holy and blessed Trinity, whereby, as he confideth in the Lord, from all eternity he was chosen by God, in his own time to embrace his true and uncorrupted faith. 2 He rendereth thanks unto the mistress faculty, which by this her Decree would have it known to all men, that he usurped not falsely the title of a Parisian Doctor, whereof perhaps some did doubt (even of these amongst whom he did profess) that the title and ground of that style did displease himself, after that he counted all these things l●sse for the excellency of the knowledge of jesus Christ his Lord, Phil. 3. 8. 9 for whom he hath suffered the loss of all these things, and doth 〈◊〉 them but d●●g, that he may gain Christ, and may be found of him, not having his own righteousness which is of the law, but that which is thorough the faith of Christ, that is, the righteousness which is of GOD by faith. 3 Whereas ye call him, the deserter of the true faith. Indeed he acknowledgeth himself to be the deserter of your faith, because it cannot subsist with the foundation of the Prophets and Apostles, Non ver●, sed vestry. whose faith if it be not true, than he shall be thought to be the deserter of the true faith, who now acknowledgeth all other faith but that of theirs, (even the Romish faith itself) to be only perfidy, or a false faith. 4 Whereas ye object his being puffed up by the vanity and confidence of his own free will; it is answered, that they follow the vanity of their own freewill, who attributeth their salvation to their freewill, and ascribeth thereunto the whole efficacy of divine grace: which thing lest he should do, he would depend wholly upon the good will of God, Aug. de correp. & gra. cap. 14 and the powerful motion or instigation of his grace, to whose will of saving, no man's will (sayeth Augustine) is able to resist. 5 As for walking according to the flesh, they do walk according to the flesh, to whom flesh and blood hath revealed their doctrines and rites, whose fear towards GOD (as sayeth the Prophet) is taught by the precepts of men, Isai 29. 13 but Doctor CUPIF knoweth that he consulted not with flesh and blood therein, Gal. 1. 16 which if he had done, he had remained as yet in the bosom of the Roman Church. 6 He also knoweth that the holy Scripture (as sayeth chrysostom) is the most exact ballence, Chrysost. Hom. 13. in 2. ad Corinth Iren. lib. 4. cap. 69. cannon and rule of all, and (as Ireneus speaketh) the inflexible rule of truth, and by this rule he knoweth he is bound to hold, and thereunto wholly doth submit himself. 7 As for his Scandalezing of all the godly, there is a scandal which is given, and another which is taken, If the Pharisees were scandalised having heard Christ's speech, they are to be let alone, because they are blind themselves, Matth. 15 12. 14 and leaders of the blind, and this Doctor CUPIF hath done hitherto, being obedient unto Christ therein. 8 Such also as are truly the enemies of the Cross of Christ, (according to the Apostle) are these whose god is their belly, Phil. 3. 18. 19 and whose glory is their shame, caring for earthly things. And who these be, the thing itself speaketh: for surely that cannot be ascribed to him, who, that he might follow Christ, hath denied himself, and hath cast away from him the Revenues of these Benefices which he enjoyed, 2. Cor. 8. 9 that he might give up his name to Him, who when He was rich, became poor for our sake that by His poverty we might be enriched: and who choosed rather to be an abject in the house of GOD, Psal. 83 Hebr. 11. 26 than to dwell in the tabernacles of sinners. 9 Whereas it is called, an unhappy chance, or lot, that he was received into the bosom of that sacred Faculty, and at last promoted to be one of the Doctors therein; Surely, it had truly been an unhappy lot or chance to him, except by the grace of GOD he had departed from them, who in the Apostolical business have neither part nor lot: Acts 8. 21 Coloss. 1. 12 that so he might give thanks to GOD the Father, who make him fit for the participation of the lot of the Saynct● in light. 10 If by that excellent Mother ye understand either the Roman Church, or your Sorbon School, it was his duty to reject those laws wherewith (against God's word) he was entrapped; and according to the Prophet's commandment, Hosea 2. 2 Contend with his mother, that she is not the wife of God, nor that God is her husband, till the remove away her whoredoms from before his sight, and her adulteries from the midst of her breasts. Deuter. 23.9 And if by his excellent Mother, ye understand her, that is his mother according to the flesh, he knoweth that they were praised in the cause of God, who said of their Father and of their mother, I have no regard to them, and who did not know their brethren: he did know also that Ass, king of judah, was praised, who removed his mother Maacha, that she should not be chief in the worship of Priapus, and in the grove which she had consecrated, and who overthrew her cave, or lurking place, as the vulgar edition hath it (3 King 15. 13) or as Arias M●●ta●us translateth it out of the Hebrew. He removed her, from that hou●e that she had made that terrible thing, that is, the Idol (1 King 15. 13) according to the Hebr●w. Neither was he ignorant of that speech of our LORD, Matt. 10. ●7. He that loveth father or mother better nor me, he is not worthy of me. 11 Neither is Doctor CUPIF unmindful of that Oath, in the words whereof ye made him to swear, and whereof now he heartily repenteth, and beseecheth GOD, that He call not the same to His remembrance; which he not only hopeth for, but trusteth assuredly in the LORD, that it will not be imputed to him; because (as the Apostle sayeth) he did it ignorantly, 1. Tim. 1. 13. Also, he hath read in your own decretals, in these promises that are evil, break thy saith; and in vowing that which is filthy, change thy decree; and that which thou hast unadvysedlie vowed, d●e not performs; for it is as v●godlie promise which is kept by committing of sin. Out of 〈◊〉, as also out of Beda, If it hath befallen us, perhaps, to have swo●ne any thing rashly which being observed, tendeth to some evil ●nd●, we are to know, that by a more wholesome counsel freely we may change the same. And again; The e●ill (sayeth he) which by an Oath one hath bound himself to perform, let him not dost at all. For it is great wisdom, for a man to retreat that which he hath spoken wickedly, (as Augustine holdeth the opinion) Let the Doctors of Sorbon read this, In their own Grat●an, Causa. 22. q. 4. 12 As for his condemning the sect of the Calvinists, he did indeed condemn before, that which ye call that perverse sect of the Calvinists; 2. Peter 〈…〉 at what time he conversed amongst you, who like brute beasts, destitute of reason, and carried by the force of nature, speaketh evil of these things (sayeth the Apostle) which they understand not, but since that time he doth now acknowledge true Christianity to be with them; john 10. 4. who, although they follow none other except Christ as their guide, 1. Cor. 1. 13. nor were they baptised in the name of Calvin; yet they are defamed by the reproachful name, of the perverse sect of Calvinists, herein than he greatly rejoiceth, that according to that way, Act● 〈…〉 which ye● call a se●●, he so serveth the God of his fathers, believing all things ●hich are written in the law and the prophets. And unto these he addeth, that he believeth all things which were committed to the Church in writ, by the ●●angelists, and Apostles of Christ. 13 As for that disgrace amongst men, which he hath drawn upon himself, Heb. 13. 13. he counteth that his honour, and willingly 〈◊〉 bear the reproach of Christ: neither refuseth he with S. Paul the Apostle, to profess His Name amongst those, who being defamed, do pray; ● Cor. 4. 13. being made the filth of the world, and th● off- 〈◊〉 of all things, 〈◊〉 to this day. 14 Your cursing he seareth not, who turneth himself unto God, saying with David, Psal. 109. 28. Let them curse, but bless thou: And they who have risen up against me, let them be ashamed; but let thy servant rejoice. Hither are all your speeches to be referred, which ye say of a foolish son, of perfidious prevarication, of his being upon the heretical side; and which unjustly ye mutter forth, of wickedness and lies, which ye impute to him. And as for the Roman Church, he acknowledgeth the same to be neither Catholic, nor Apostolic, but a particular Apostaticke and disorderly church. Which which Epithets your own Genebrard hath adorned many of your Roman bishops before in his Chronologie, lib. 4. ad ann. 901. 15 And if any imbred pride, (as ye say) or unbridled lust, had made him bend unto any such headlong destruction, than he ought to have remained still amongst yourselves, who rejoice in the proud titles, to be called, Magister ●●ster, and despise all others in comparison of yourselves. Neither surely was it needful to a Doctor of So●●on, and a parson, to renounce your society, that he might satisfy his lust, seeing ye account the whoredoms of the Clergy, but amongst light offences. For he had read in the gloss of your Decretal, (on the canon lator. caus. 2 quest. 7) that simple fornication is no cause worth●e of deposition: he had read an other gloss (on the canon, Maximianus dist. 81) saying, Commonly it is said, that for simple fornication one ought not to be deposed, because there are ver●● few to bes ●●und that are ●●ee of that vice. Seeing then that such indulgence of that good mother the church of Rome was not unknown unto him, wherefore should he have left her, if he would have walked according to his lusts? Likewise he had read another gloss (Extra. de digamus cap. 6. 〈◊〉 c●rca) saying, Note, that he who ●ath more concubines than one, incurreth not irregularity. Note also a marvellous thing, that it is dispensed with him who sinneth, but it is not dispensed with him who sinneth 〈◊〉. Note also a marvellous thing, that here lechery hath more privilege nor chastity (sayeth the gloss) Doctor CUPIF also knew by the witnessing of Espenseus the great ornament sometimes of your College, Espenseus in ●pist. ad Tit. cap. 1. p. 67. that there were Bishops who suffered their Priests not only to ●●habit with Concubines, Lemen, and Whores, and to beget children, receiving from them therefore, a certain yea● lie duty; but also they exacted that duty from them who were continent, saying, Let them have them of they please. He then who was so well informed concerning these things with you, why should he elsewhere sought the opportunity of satisfying his lust, chiefly where they who are given to lust, are not suffered unpunished with a most sharp censure. 16 As to your woe which ye pronounce against him, he opponeth to you that which was pronounced against your predecessors; Woe be unto you, Scribes and Pharisees, hypocrites, because ye close the kingdom of heaven against men, and neither enter ye in yourselves, nor suffer ye others to enter in. Read what followeth (Math. 23. 13) &c. & think that these things now adays are spoken unto yourselves. 17 As for going down to Egypt, etc. They go down to Egypt, and to the Synagogue of Satan, and inquire not at the mouth of the Lord, Ezek. 10. 18. who have not left the filthy gods of Egypt, which defile (as speaketh the Prophet) who say that they are jews, Revel. 3. 9 and are not; that is, as ye expone it yourselves, who are jews only in name. Even as ye are Catholics and apostolics only in name, but indeed ye are not, because ye are not so in the hid man of the heart, being so addicted to the doctrines and commandments of men (Gods word being postponed) that neglecting the holy Scriptures (I use the words of Cornelius M●●, In epist. ad Rom. cap. 6. pag. 279. Bishop of Biten●●) that which is in request and use amongst you, is a thorny and troublesome, (I wot not what) sort of Theology, of instances, relations, quiddities, formalities. Also, all these are handled in Syllogisms made up by 〈◊〉, & humane subtleties only: which truly by that same authority may be refuted by which they are received (sayeth he) A man's whole age also is spent in men's decretals, which foster a perpetual strife: and he is thought a sublime or deep witted divine, who can devise the greatest monsters, for defence of his traditions. This is also a part of his vain glory and 〈◊〉 not to be understood. etc. And all men do swear unto the words of their masters, whence there is six hundreth sects, Thomists, 〈◊〉, Occamists, Baccomists, Albertists, etc. O great wickedness, (sayeth he) marvel not then if your sometime Doctor CUPIF hath preferred the simple school of Christ unto all these sects that are amongst you, by your own bishop's confession. 18 As for for any help he hopeth for in the strength of Calvin, Psal. 1●1. 2. God forbid he should do so, Ephes. 3. 16 but (as the Psalmist sayeth) his help is from the Lord, who made heaven and earth, God hath given to him according to the riches of his glory, 1. Tim. 1. 12 to be might●lie strengthened by his Spirit (as the Apostle speaketh) in the inner man: and now he giveth thanks to Him who hath strengthened him, that is, unto Christ jesus our Lord. This is not the shadow of Egypt, Colos. 1. 11 nor an imaginary strength; but it is that power (as S. Paul calleth it) 〈◊〉 the faithful are 〈◊〉 with all might according to his glorious power, 〈…〉 suffering, with joyfulness. By that strength imitating the Apostles, after that he hath seen the excrement of your wrath & indignation, he accepteth the furious decree of your Council; rejoicing, that he is found worthy to suffer reproach for the Name of JESUS. Acts 5. 41. 19 In that ye have blotted him out of your number, he counteth nothing thereof, Revel. 2●. 27. so that he be written in the Lamb's book of life. Surely they are not excluded out of the kingdom of heaven, who are not written in the Sorbon book●, but he who is not found written in the book of life, Revel. 20. 15 he shallbe cast into that 〈◊〉 of fire: and that book is not kept in the register of Sorbon. Caus. 11. q. 10 c. quid ob est. ex Augustin●. What hurt, then, is it to a man, that the humane ignorance of the Sorbonists will not have his name rehearsed in that book of theirs, if an evil conscience blot him not out of the b●oke of the l●ving? If ye therefore degrade him of all degree, honour, and title, he had with you, yet he will still remain learned as before, if he be such as sometimes he was judged by you to be: and more willingly will he now sit amongst the Disciples of the Truth, than in the Chairs of such Doctors; who (as the Apostle speaketh) 〈◊〉 turned aside to vain ●angling, 1. Tim. 1. 6, 7. desiring to be teachers of the law, understanding neither what they say, nor whereof they affirm. 20 As for your cursing of him, he prayeth to God, that it fall not back upon your own heads; & giveth thanks to Christ his Lord, that he hath bestowed upon him that honour, that ye should cast him forth of your synagogue, according to that of the gospel; And they shall cast you forth of their synagogues. john 16. 2. Christ received him to whom he restored his sight, after that he was cast forth by the jowes: therefore him in likemanner whom ye have cast forth for that cause, that he acknowledgeth Christ to be the only mediator between God and us, and the only Saviour, him (I hope) he will account amongst his domestic servants, who hath read in your own Decretals; Caus. 11. q. 10. can. Temera●um can. etsi● A rash judgement of times nowise 〈◊〉 him who it 〈…〉, but him who rashly doth judge, the rashness itself of his judgement of necessity must hurt, as likewise a little after, (saith another canon) The earthly ●ench it 〈◊〉 thing, and the Tribunal of Heaven another thing, FRANCIS CUPIF hath received his sentence only from the lower judgement-seat, but from that which is above, if constantly he go on in the Truth, & study of pieti●, (which he hopeth Godwilling to do) at last he shall recea●e the crown. AMEN. The 〈◊〉 of Sorbon, pass not over the Seyne, an old 〈◊〉, which 〈◊〉 the jesuit Sole●ius objected to the schrole of Sorbon, in his 〈◊〉 Epistle, printed at ●oytiers, anno 1611, p. 3●.