THE REASONS OF THE CONVERSION OF Mr. John Sidway, FROM The Romish to the Protestant Religion.  
Together with what usage he hath since received in the Church of England.  
As also a brief Account of his Travails, Humbly Communicated to the High Court of PARLIAMENT.  
LONDON, Printed for Nevil Simmons, at the Three Golden Cocks, at the West end of St. Paul's, and Langley Curtis on Ludgate Hill. 1681.   

TO THE HIGH COURT OF PARLIAMENT.  
JOHN SIDWAY wisheth Grace, Mercy and Peace, through Jesus Christ.  
GReat and manifold were the Blessings (most Noble and Magnificent Assembly) which Almighty God, the Father of all Mercies, bestowed upon the People of England, when your most Wise and Honourable Ancestors, by a most impartial and happy Reformation, expelled from the Church those Thick and Palpable Clouds of darkness, that for many years had overshadowed this Land, And as it yet giveth unto all that are well affected an exceeding great cause of comfort, so the fruit thereof doth extend itself, not only to the time spent in this Transitory World, but to our safe conduct to that Eternal Happiness which is above in Heaven. The occasions (most August Assembly) of my relinquishing the Romish way of Worship, were the many exceeding gross Errors, and most wicked Practices, which I found I must necessarily be daily guilty of, continuing therein. And the Motives that enduced me to embrace the Reformed Religion, and be Reconciled to Protestancy, were the most Sacred Scriptures, and Ancient Fathers, unto whom I found the same agreeable, both which, having here exhibited, I humbly Present to your High Court; Humbly craving (since things of this Nature, have ever been Subject to the censures of ill meaning, and discontented persons) the same may receive Approbation and Patronage from so Learned and Judicious an Assembly, as your High Court is; That so (although I am exposed hereby, on the one side, to the undeserved Calumniations of the Popish party, who strive to keep the World in ignorance and darkness; and, on the other side, to the Foolish Malignity of selfconceited Brethren, who like of nothing but what is done by themselves, or at leastwise framed after their own fancy) I may rest secure; supported within, by the Truth and Innocency of a good Conscience (having walked in the ways of Simplicity and Integrity, as before the Lord) and sustained without, by the Powerful Protection of your most August Assemblies, Grace and Favour (which no doubt will ever give Countenance to honest and Christian endeavours) against bitter Censures, and Uncharitable Imputations.  
The Lord of Heaven and Earth grant to this our Nation, that by your wise endeavours, Popery may be utterly Extirpated, and Protestancy firmly established to all generations: So that Peace and Happiness, Truth and Justice, Religion and Piety, may ever flourish.   

THE Printers Epistle TO THE READER.  
Courteous Reader.  
SInce he that is Cured of a most dangerous Distemper, may do very good service in Relating to others the means of his Recovery; The Author hath here exhibited to thy most Candid View, and Serious Consideration, what (as may hereby easily be gathered) with very great Cost, hard and diligent Study, long and tedious Travel, and most eminent Danger, he was several years in coming to the knowledge of. The Book (thou wilt find) although but little, is of very great and universal use. For (the Grace of God cooperating therewith) art thou a Heathen, Jew, Turk, or Infidel, it will bring thee to the Faith of Christ; art thou a Christian, it will greatly confirm thee in thy Sacred Faith, and exceedingly encourage thee in thy Religious Practice. More particularly, art thou a Papist, it will cause thee to Relinquish thy Errors, Idolatries, Blasphemies, and Superstitions, and to adhere to the most Catholic Faith, and most pure Practice of the Ancient times. Art thou a Protestant, it will greatly fortify and strengthen thee, in thy most Renowned Primitive Christian Faith, and Orthodox Profession. In fine, whatsoever thou art, it will bring thee to embrace the Commands of God, and to avoid the Darts of the Devil; if thou reapest the benefit thereby intended, give God the Glory.  
Vale.   

WHereas there is joy in the Presence of the Angels over a Sinner Converted, and that we are Commanded to let our Light so shine before Men, as that they may see our good Works, and Glorify our father which is in Heaven; I have here showed to the World, the Reasons of my Conversion, from the Romish to the English Church. I was Born at Dublin in Ireland but of an English Extract, was Educated in a Jesuits College at Bologna in Italy, where I remained until I had not only Commenced Master of Arts, but was by standing Bachelor of Divinity. At my first coming to Bologna several Protestants often told me, that the Roman Religion was not good, and greatly endeavoured to persuade me from it, but perceiving their design herein was to bring me to their own, I desired to know of them, whether the Protestant Religion were Catholic, had Antiquity, Succession of Chairs, Perpetual continuance, wrought Miracles, and had the greatest number of Christians: (which I looked upon, being so instructed, to be the Marks of the true Church,) but they being not able to show it to be thus in the Romish sense, I was so obstinate against Protestancy, that I gave them such a repulse they never after troubled me.  
The Jesuits, in the next place, after I had been a while there, set upon me to enter into their order, and did so assault me with such allurements and persuasions in order thereunto, that I was so straightened to overcome their Temptations, that many a time I have spent all the time allotted for recreation, in Prayer to Almighty God, that of his great mercy he would give me his assistance to defend me from them. And as often as they tempted me thereunto, I told them, what I might have hereafter I knew not, but as yet I had no inclination to enter into a Religious order; but if I had ever such an inclination, I would sooner enter into their order, than any other. And with this they seemed to be well satisfied, nevertheless it was but a mere put off, for I did not at all approve their ways.  
When I came to study Divinity, reading the Fathers, I often in the same observed divers passages, which in my opinion, made as exceedingly against both the Faith and Practice of the Church of Rome, as might be, which whether they do or no, let the World Judge. I have quoted them exactly as they are in their works, making.  

First, against Purgatory & Limbus Infantium.  
THe just are called to refreshment, 
Cyprian in his Book of Mortality, Sect. 11,  and the unjust are snatched away to Punishment: there is presently given rewards to the Faithful, and Punishments to the Wicked.  
The Faith of the Catholics by Divine Authority believeth the first place to be the Kingdom of Heaven, 
Augustine in his 7th Tomb, and 5th Book Hipognosticôn against the Pelagians p. 957.  from whence, as I have said, is excepted he which is not Baptised, the second to be Hell; where every Apostate or Stranger from the Faith of Christ shall undergo Eternal Punishments. The third place we are utterly ignorant of, nor do we find it in the Holy Scriptures. Feign thou Pelagian 4. place out of the Warehouse of thy Opinion.  
Know for certain, 
Augustine in his Book of the Vanity of the World, Tomb 9th Chap. 1.  that when the Soul is departed from the Body, it is either presently placed in Paradise for its good works, or certainly is cast headlong into the Pit of Hell for its Sins. Choose you now what you will have, and dispose of this now in your life-time, either Perpetually to rejoice with the Saints, or without end to be Punished with the Wicked,  
Let no Man deceive himself, 

Augustine in his 10th Tomb of time Sermon. 202.  
Augustine also saith the same in Effect, in his 7th. Tomb and first Book of the Deserts and Remission of Sins, Chap. 28. And in his fifth Tomb and Twenty first Book of the City of God, Chap. 25.   my Brethren, there are but two places, and a third there is not for any, he which deserveth not to Reign with Christ, without all douht shall Perish with the Devil.   

2ly. Against the Invocation of Angels and Saints departed, and the making of them our Mediators and Intercessors.  
FOr it behoveth not the Church of God to leave off, 
The Council of Luodicea, can. 35.  and be gone, and nominate Angels, and make Congregations which are known to be forbidden; if any one therefore shall be found observing this Occult Idolatry, let him be accursed, because he leaveth our Lord Jesus Christ the Son of God, 
Theodoret upon the third Chapter of the Epistle to the Coloss●●s.  and delivereth himself up to Idolatry.  
For whereas they did command to adore Angels, he commanded the contrary, that both words and deeds might adorn the remembrance of Christ the Lord: and saith through the sending forth of the Action of thanksgiving to God and the Father, 
Clement Pope and Martyr in his second Book of Apostolical constitutions c. 32.  by him, and not by Angels. Following also this Law of the Laodicean Council, and willing to be cured of that old Disease, read, it is to be taken heed lest they should pray to Augels, and lest they should leave Our Lord Jesus Christ.  
It is not lawful to come to Almighty God, unless by Christ.  
And whereas notwithstanding he saith to us, 
Origin in his Bighth Book against Cels●●.  there is one God the Father of whom are all things, he saith to us this word of himself, and to all which would ascend to the most High God of Gods, and to the most High Lord of Lords, but he ascendeth to the most High God, which inseparably and indivisibly Worshippeth him, by Jesus the Son of God; by whose only conduct he cometh to the Father.  
He hath said, 
Cyril in his Eleventh Book upon John. c. 7.  impelling them to ask with confidence, affirming Amen, Amen, whatsoever you shall obtain by request from the Father, you shall ask it in my name, and hath added in my name to the end he may show himself a Mediator, for no Man cometh to the Father, unless by the Son. 
Athanasius also in his Fourth Oration against the Arians, treating upon the words of Paul to the Thessalonians, pag. 259. And Augustine in his Eighth Tomb, in his Enarration of the ●undred and Eighth Psalm, say plainly the like things.    

3ly. Against one Man's works being applied to another.  
FOr the foolish Virgins, 
Hilary in his Commentary upon Matthew, Cannon. 27.  their Lamps being out, cannot go forth to meet him. They which were Wise were Prayed that they would lend them Oil; to whom they answered we cannot lend ourselves, because there is not perhaps that there may be enough for every one. So that works and deserts done by others shall help no Man, because it is necessary that every one buy Oil for his own Lamp. 
Leo the Great in his 81 Epistle, which is to the Palestine Monks, in the first Tomb of the Counsels, pag 791. And Leo the Pope in his 95 Epistle written to Leo Augustus, do plainly also say the like.    

Fourthly. Against the Adoration of Angels, Martyrs, and Saints departed.  
LEt Mary be had in honour, 
Epiphanius in his third Book, Haeres. 79.  and the Father the Son and the Holy Ghost be Adored: Marry no Body Adoreth. I say not that either Woman or Man, neither do the Angels receive such glorification, this Mystery is due to God. The things which were ill writ in the Heart of the deceiver are blotted out. The desire of the Tree is taken from the Eyes, it is turned again a fiction to the Lord. Eve returned with Adam, that she might Worship God only; not that she might be led away by the voice of the Serpent, but might remain in the Precept of God, thou shalt not Eat of the Tree; and it was a Tree, not error, but by him the Tree was made inobedience of Error. Let not any one Eat of the Error, which is for St. Mary's sake, for although the Tree was fair, but yet not for Food; so Mary is very fair, and holy, and honourable; but not for Adoration. These truly do again renew the mixture of Fortune and prepare a Table for the Devil and not for God, as it is written, and they are fed with the food of impiety, and as the holy Scripture saith, and the Women do bear fine Flower, and their Children gather Wood, to make Cakes with Oil subdued to the Army of Heaven. Such Women are repressed by Jeremiah that they may not trouble the World; and lest they should say, let us honour the Queen of Heaven. 
Cyril of Alexandria in his Third Tomb and Sixth Book against Julian fol. 50 in the Letter A.  Taphnas' also knew to Punish these; the places of these Edifices have known to receive Bodies to Corruption.  
But we say the Holy Martyrs be neither Gods, nor have we been wont to Adore them: But we Praise them with reat Honours that they have striven valiantly for the truth, and have observed the sincerity of Faith, so that they despised their lives, and their farewell sayings prevailed in the greatest Perils by the Terrors of Death; and were of such fortitude, as to stir up to themselves Statues of their life.  
I do not say that we may not Worship and Adore the relics of Martyrs, 
Hierom in his second Tomb in his Epistle against Vigilanti●● for the repair of the Priests. p. 119.  but also that we may not Worship and Adore the Sun and Moon, not Angels, not Arch-Angels, not Cherubin, not Seraphin, nor any name which is named both in this World and in the World to come, for we may not serve Creatures rather than the Creator, which is Blessed in the World.  
The Worship of dead Men is not a Religion for us, 
Augustine in his first Tomb in his Book of the true Religion, chap. 55.  if they have lived Godlily, they have no such property as to seek such honours; but they will worship him, by whose illumination their deserts are Praised by us that we be their Fellow-servants, therefore they are to be honoured for imitations sake, not for Religion's sake, but if they have lived all, wheresoever they are, they are not so to be honoured. 
Augustine also in his first Tomb, in his Book of the Manners of the Catholic Church chap. 30. Cyril of Alexandria in his second Book of Treasure, in his first chapter against Eunomius; Ambros in his first Book of Faith to Gratianus Augustus, chap. 7. and many others, do say the like.    

Fifthly. Against the Adoration of Images.  
IT pleaseth, 
The Council of Eliber celebrated in the time of Constantine the great. Can. 36. Tertullian in his Book of the Crown of a Warrior, c. 10.  that Pictures ought not to be in the Church, nor that any thing should be Painted upon the Walls, lest the same should be Worshipped and Adored.  
John the less hath said, keep you from Idols; not now from Idolatry, as from a duty; but from Idols: that is, from the very Effigies of them, for it is an unworthy thing that there should be an Image of the Living God, an Image of an Idol and dead thing there may be.  
It is not to be doubted, 
Lactantius in his second Book of Divine Institutions c. 19  but there is no Religion, where there is an Image, for if Religion be of Divine things, there is nothing Divine unless in Celestial things. Images therefore want Religion, because that nothing Celestial can be in that thing, which is made of the Earth; which truly may appear to a Wiseman by the very name, for whatsoever is feigned, must needs be false; neither may that ever receive the name of a true thing, which feigneth the truth like a Drone, and for imitation, but if there be any imitation, it is not chief a serious thing, but is as it were a Play and a Jest. Religion is not in Images, but in Images is the least of Religion. The true one therefore is to be preferred before the false, and we must tread under foot Earthly things, that we may follow Heavenly.  
Take heed to yourselves, that you observe the Traditions which you have received, 
Epiphanius Cyprius, as he is Cited by Gregory Neocaesariensi in the sixth action of the second Nicen Council  that you do not decline either to the right hand, or to the left; for the doing of which bear away these things: Be you mindful, my beloved Children, that you do not carry Images into the Church, nor set them in the Burial places of the Saints, but perpetually carry about you God in your Hearts. Moreover do not suffer them in your common house, for it is not a Christian right to he held suspended by the Eyes, but by the Cogitation of the Mind.  
God forbiddeth an Idol as well to be made, as to be worshipped, and by how much it goeth before, that it may be that which may be worshipped; 
Tertullian in his Book of Idolatry, ch. 4.  by so much it is before, that it may not be, if it be not lawful to be worshipped. For this cause, the Divine Law Proclaimeth the very matter, to wit, of Idolatry to be rooted out, you shall not make (saith the same) an Idol adjoining, neither the likeness of them which are in Heaven, and which are in Earth, and which are in the Sea: and strictly forbiddeth the Servants of God, the Arts of this sort throughout the whole world. Enoch also had gone before foretelling this, that all the Elements, and every Sense of the World, which are contained in Heaven, which are contained in the Sea, and which are contained in the Earth, should be turned Devils unto Idolatry; and that the Spirits of Desert Angels should be Consecrated for God against the Lord. Every thing therefore that a humane worshippeth besides him, who is the Maker and Creator of all things, is an error; their Images are Idols, and the Consecration of Images is Idolatry, whatsoever a worshipper of Images committeth, without doubt it shall be deputed to whatsoever Artificer and of whatsoever Idol. Lastly, the said Enoch precondemneth in Commination, both the makers and worshippers of an Idol.  
I swear to you Sinners, 
Tertullian again in the same place.  that in the day of the Blood of Perdition, there is prepared a Penance for you, you which serve stones, and which make Golden, Silver, Wooden and Stony Images, and Fictils, and serve Phantasms, and Devils, and infamous Spirits, and every error not according to knowledge, shall find no help from them. Isaiah truly saith, be you witnesses if there be a God besides me. And there were not then, which do counterfeit and carve out every vain thing which they make at their pleasure, which cannot profit them. And afterward that whole saying detesteth as well against the makers as the worshippers, whose clause it is: Know you that the heart of them is Ashes, and they err, and not one of them can deliver his own Soul. When David also saith the like, and such are they become which make them, but what do I a Man of a mean Memory show beyond what I can reckon up, or what I can recollect of the Scriptures, as though a word of the Holy Ghost may not be sufficient, or beyond what may be deliberated, whether the Lord will Curse and Condemn them, in the first place the makers of them, the Worshippers of whom he Curseth and Condemneth. 
Justin Martyr in his Dialogue with Tryphon a Jew. pag. 251. Clement of Alexandria in his Oration adhortory to the Gentiles, pag. 25. of the Latin florentine Edition. Tertullian in his Scorpiaco against the Gnostics, chap. 2. And many others also say the like.    

6ly. Against the Adoration of Holy Relics. 
Hierome in the Epistle to Riparius against Vigilantius, in his second Tomb folio 119. and following. Vigilantius called by Hierome a Holy Priest in his 1st Tomb in the Epistle to Paulinus, follow 106. which also Caesar Baronius confesseth A●: Eccl. Tomb 5. in the year of our Lord 406. thus writeth as it is quoted by Hierome himself in the second Tomb, in his Epistle against vigilantius, fol. 123.   
I do not say that we may not Worship and Adore the Relics of Martyrs, but also that we may not Worship and Adore the Sun and Moon, not Angels, not Archangels, not Cherubin, not Seraphim, nor any Name which is Named both in this World and the World to come, for we may not serve Creatures rather than the Creator, which is Blessed in the World.  
What need is there, that thou with so much honour, not only dost Honour, but also Adore, that which is I know not what, which bearing about in a little Vessel thou Worshippest? 
* in the same Book also.  What Dust enclosed in Linen, Adoring dost thou Kiss? 
† And afterwards.  We seem near to the custom of the Gentiles to introduce in the Churches under the pretence of Religion, the Sun as yet Shining, whole heaps of waxed things to be lighted: and wheresoever there is I know not what dust, in a little precious Vessel enclosed in Linen, the Kissers thereof do Adore it. Men show great Honour of this sort to the Blessed Martyrs, whom they think to be illustrated by the most vile waxed lights: and whom the Lamb, which is in the midst of the Throne, with every ray of his Majesty illustrateth. 
The Council of Eliber also; celebrated in the time of Constantine the Great, in its 34 and 35 Cannon saith the like.    

7ly. Against Transubstantiation, and by Consequence, the Adoration of the Host.  
THe Lord, 
Theodoret in his second Epistle, Dialog. first.  when he had taken the Symbal or Sign, said not, this is my Deity, but this is my Body.  
He gave to his Disciples the Image, 
Procopius Gazeus, upon the 49 Chapter of the Book of G.  Effigies, or Type of his Body, admitting, as thou mayest gather, not any thing further of raw and bloody Sacrifices.  
Bread being taken and distributed to the Disciples, he made it his Body, 
Tertullian in his Fourth Book against Marcione, c. 19  saying this is my Body, that is, the Figure of my Body. And it could not have been a Figure, unless the Body were of verity, for it is an empty thing, which is a Phantasm, that cannot take a Figure.  
The Priest saith; 
Ambrose in his fourth Book of the Sacraments, chap. 5.  make this oblation ascribed to us, rational and acceptable, which is the Figure of the Body and Blood of our Lord Jesus Christ.  
The Lord admitted Judas to the Banquet in which he commended and delivered to his Disciples the Figure of his Body and Blood. 
Augustine upon the third Psalm.   
Look into the same diligently, 
Ephrem Syrus to them which will search into the nature of the Son of God. chap. 4.  how taking in his hands the Bread, he Blessed it and Broke it for a Figure of his Immaculate Body; and the Cup he Blessed and gave to his Disciples for a Figure of his Precious Blood. 
Als Charles the Great in his Epistle to Alcuinus of the Reason of Sept. in his Book of Divine Offices; Bertramus of the Supper of the Lord; Origines against the Marcionits' Diolog. 3. Chrysostom in his Eighty third Homily upon Matthew; and many others, say in sense the same.    

Eighthly, Against the Adoration of the Altar, the Cross, and all manner of Creatures, whether of God's Creation, or of Man's Invention.  
THE Catholic Church the true Mother of Christians, 
Augustine in the first Tome, in his Book of the Manners of the Church Catholic, ch. 30.  doth not only deservedly Preach that God himself, whose adoption is a most blessed life, is most Purely and most Chastely to be Worshipped, but we command that no Creature to be Adored be brought in, for us to serve the same; and by that uncorrupt and inviolable Eternity, to only whom Man is Subject, and to only whom the rational Soul in not cohering is miserable: Excluding every thing that is made, that is obnoxious to change, and is Subject to the time. 
The like also affirmeth Epiphanius in his Second Book against Origen Adamurtius in the 64 Heresy, pag 231.    

Ninthly, Against Prayer for the Dead.  
READ the Scriptures of our Saviour, 
chrysostom in his twenty Second Homily to the people of Antioch. Hierome in his Commentaries upon the Sixth Chapter of the Epistle to the Galatians on these words, every one shall bear his own burden.  and learn how we wandering hither and thither can help no body, not a Brother redeemeth a Brother from interminable torments: not a Friend, a Friend; not the Parents their Children; nor the Children their Parents; but why do I speak of miserable men, when neither if Noah cometh, and Job, and Daniel, then judging can Pray us out.  
Whilst we are in this present world, either by Prayers or Counsels we may be helpful to our neighbour, but when we shall come before the Tribunal of Christ, not Job, not Daniel, neither Noah can ask for any one; but every one shall bear his own burden. 
The same in sense saith also Augustine in his Tenth Tome, in the thirty Second Sermon of the words of the Apostle.    

Tenthly. Against humane merit.  
THe forgiveness of Sins is not the merit of Honesty, 
Hilary in his Enerration upon the 66. Psalms near the beginning. Gregory the great Bishop of Rome, in the ninth Book of his Moral Exposition upon Job, chap. 11. Bernard in his Treatise of Grace & Free will, not far from the beginning.  but the will of a free indulgence from the riches of goodness, a gift abounding to pity.  
Although I should abound for the work of virtue, I attain to Life, not by merit but by pardon.  
Where therefore, saith he, are our merits? or where is our hope? Hear I say, not by works of Justice which we have done, but according to his mercy he hath saved us. Why therefore dost thou resolutely think that thou hast created thy merits, and canst be saved by thy own Righteousness, which canst not so much as say the Lord Jesus, unless in the Holy Ghost? hast thou indeed forgotten he which hath said, without me you can do nothing? and that it is neither of the runner, nor of the willer, but of God showing mercy? 
The same also in effect, saith Hilary in his Sermon upon the 51. Psalms, not far from the end.    

Eleventhly. Against Auricular Confession.  
I Do not lead thee upon the Stage of thy associates, 
chrysostom in his second Homily upon the 50. Psalm.  I do not compel thee to discover thy Sins to Men: rehearse and unfold thy Conscience before God. Show to the Lord the most excellent Physician thy wounds, and ask of him a Medicament. Show them to him who not in the least reproacheth, but most graciously cureth.  
What therefore have I to do with Men, 
Augustine in his first tome & tenth Book of Confessions chap. 3.  that they should hear my Confessions, and as if they could heal all my griefs? A curious kind of people to know another's life, but slothful to correct their own life. Why do they inquire of me to hear what I am, who will not that thou my God do hear what they are? and from whence know they, that although by myself, they hear from myself; or whether I say true or no, seeing that no one knoweth what is done of Men towards Man, unless the Spirit of Man which is in himself. 
The same also in effect, saith chrysostom in his 31. Homily upon the Epistle to the Hebrews, the which is upon the 12. chap. Pag. 1956. according to the Commelinian Edition.    

Twelfthly. Against Humane Satisfaction.  
PEter grieved and wept, 
Ambrose upon the 22. chap. of Luke.  because he erred as a Man. I find not what he said; I find that he wept; I read of his Tears, but I read not of his satisfaction. 
Augustine in his ninth tome in his second Treatise upon the first Epistle of John.   
Sins are forgiven you by his name, and not by the name of any Man, or of any thing of Man. 
Cyprian in effect also, saith the same in his Sermon of washing the Feet, in the last Section.    

Thirteenthly. Against Pilgrimages.  
NOt that we have been at Jerusalem, 
Hierome in his Epistle to Paulinus about the Institution of a Monk, tom. 1. fol. 103.  but that we have lived well at Jerusalem is to be praised, that City is to be wished for, not which hath killed the Prophets, and poured forth the Blood of Christ, but which the violence of a River maketh glad, which being Situated upon a Mountain cannot be hid: which an Apostle proclaimeth to be the Mother of the Saints; and in which there is gladness that itself hath a freedom with the Saints. I do not, in saying this, reprove myself of inconstancy, or condemn what I do, or that I may seem to have left both mine and my Country (after the Example of Abraham) in vain, but I dare not confine the Omnipotency of God in a straight corner, and keep it in a little place of the Earth which containeth not Heaven, for each one of the Believers are not profited by the diversities of places, but by the merit of Faith. And the true Adorers, neither at Jerusalem nor on Mount Gazarim do Adore the Father; for God is a Spirit, and his Adorers ought to Adore him in Spirit and in Truth, the Spirit Breatheth where it listeth: The Earth is the Lords and the fullness thereof. After that the whole World was watered with Celestial dew, and made dry by the fall of the Jew, many coming both from the East and the West, sat down in the Bosom of Abraham. It is to be noted, that God ceased in Judea, and his great Name in Israel; but into every Nation went forth the sound of the Apostles, and their words unto the Ends of the Earth. Our Saviour speaking to his Disciples when he was in the Temple: Said arise, let us go hence, and to the Jews your house shall be left to you desolate, if Heaven and Earth shall pass away, verily all things which are Earthly shall pass away. Therefore both the Cross and the place of Resurrection are profitable to those, which bear their Cross; and rise daily with Christ; and show themselves worthy for such a Habitation. But they which say, the Temple of the Lord, the Temple of the Lord, let them hear from the Apostle, you are the Temple of the Lord, and the Holy Ghost inhabiteth in you. Both at Jerusalem, and at Britain, the Celestial Court is equally open; for the Kingdom of God is within you. Examine Anthony, and all the Monks of Egypt, of Mesopotamia, of Pontus, of Capadocia, and of Armenia, and they have not seen Jerusalem; and it is manifest to them that without this City is the Gate of Paradise. Blessed Hilarion, when Palestina was, and he lived in Palestina, one only day saw Jerusalem, that he might seem neither to contemn the Holy Place for its nearness, nor again enclose the Lord in a Place.  
Towards what place, 
Hierome in the same place, a little afterward;  canst thou say, that these things were reiterated from a long beginning; surely thou dost not think that any thing of thy Faith is wanting, because thou hast not seen Jerusalem; neither do we therefore esteem ourselves the better, that enjoy the Habitation of this place; but whether here or elsewhere, thou hast an equal reward by our Lord for thy works. 
Claudius' Taurinensis a Bishop of the Church against Theodemirus Abbot, concerning Pilgrimage for Religion sake to the City of Rome, in his fifth Tomb of Orthodox writing referred to Jonah Bishop of Aurelianensis in the third Book of the Worship of Images, pag. 1570. Saith plainly also the like.    

14ly. Against Sacrifice.  
HE did not say, 
Chrysostom upon the first ch. of John, Homil. 17. of the words of John the Baptist, behold the Lamb of God he which taketh away the Sins of the World.  which shall take away, or hath took away; but which taketh away the Sins of the World, that he may be understood daily to take away the same, for not only when he Suffered did he take away our Sins, but from that time hitherto he taketh them away; he is not always Crucified, for he offered for our Sins one Sacrifice, but always by that one he Purgeth us.  
He hath, indeed, by his Death, that one true Sacrifice offered for us, 
Augustine in his third Tomb and fourth Book of the trinity, ch. 13.  purged, abolished, and extinguished, whatsoever there was of faults wherewith Principalities and Powers did detain us by the Law for to pay Punishments; and by his Resurrection unto a new life hath called us that are predestinated, hath justisied us that are called, and hath glorified us that are justified. 
Augustine also in his Enchiridium to Laurentius, chap. 62. Plainly saith the like.    

15ly. Against St. Peter's being the Head of the Apostles, and the Pope's being the Head of the Church.  
THis truly which was Peter, 
Cyprian the Martyr in his Book of the Unity of the Church S. 3.  and the other Apostles, were endowed with an Equal consort both of Honour and Power.  
Christ after his Resurrection gave to all his Apostles an equal Power. 
In the same a ●ittle before.   
Whosoever hath desired Primacy on Earth, 
chrysostom in his forty third Homily of imperfect works upon the twenty third Chapter of Matthew.  shall find confusion in Heaven; neither shall he be accounted amongst the Servants of Christ, that treats of Primacy.  
Wheresoever a Bishop shall be, whether at Rome, or at Eugubium, or at Constantinople, or at Regium, or at Alexandria, or at Tanis, 
Hierome in his Epistle to Evagrins.  he is both of the same merit, and of the same Priesthood. The power of Riches, and humility of Poverty, or loftiness, or inferiority, maketh not a Bishop: but they are all the Successors of the Apostles.  
None of the Patriarches ever used universal in his denomination, 
Pelagius the second, Bishop of Rome, in his Epistle to all the Bishops unlawfully called together by John of Constantinople.  for if any one Patriarch be said to be universal, the name of the rest of the Patriarches is diminished. But bet his far from us, let the faithful of whatsoever kind be far from the mind that any one should snatch or covet to himself this, from whence it may seem that the honour of their Brothers, (by how little or small a part soever) is diminished. Wherefore your charity no Man ever nameth in his Epistles universal, lest he diminish to himself a debt, seeing he bestoweth upon another a honour being not due.  
Let that name of Blasphemy be far from the hearts of Christians, 
Gregory the Great in his fourth Book of Epistles from the Register, Epist. 32. which is to Mauricius Augustus.  in which the honour of all the Priests is taken away, whilst it is madly arrogated by one to himself. 
chrysostom upon the first chapter of the Acts of the Apostles; and Gregory the Great, in the fourth Book of the Epistles from the Register, Epistle 34. which is to Constantia Augusta, do clearly also say the like.    

16ly. Against the Roman Churches infallibility.  
AFter so many benefits they turned the Privileges of Dignity into contempt, 
Hierom upon the second c. of Jeremy, thus inveheth against the Priests of Rome.  insomuch as the Priests of the Lord were idle, so that the Doctors of the Law were ignorant of him, which they ought to have taught to others, and the Pastors through negligence became deceivers, and the Prophets which disputed among the People, did not speak to God, but an Idol; and Worshipped their own fiction. And we might use these words against the Masters of our Order, which devour the People of God, 
Hierom concerning the seven Orders of the Church, c. 5. as it is cited in the Cannon Law distinct. 93. in the chap. of a Deacon which in order is the 23.  etc.  
And now by whom in the Churches, as in the Roman Empire, Covetousness hath increased, the Law of the Priest and the Vision of the Prophet hath Perished. Every one truly by the Power of an Episcopal name, which they maintain to themselves unlawfully without the Church, do bring back by force unto their own uses, all which is of the Levites; neither do they maintain to themselves that which is written, but take away the whole from all.  
At that same time in the City of Rome, 
Eusebius in his fifth Book of his Ecclesiastic History, chap. 20.  they were greatly disturbed with divers novelties by the many Ecclesiastic rules of Tradition. 
Hierom also to Evagrius the Bishop in the 85 Epistle, in the second Tome, and as it is cited in the Cannon Law, in the same distinction abovesaid, in the Chapter that is in order the Twenty fourth, plainly saith the like.    

17ly. Against Papal Dispensations.  
THat is not able to stand, 
Gratianus upon the Rubric. chap. 8.  which is done against the Evangelical or Prophetical Doctrine or Constitution.  
Neither shall any thing stand, 
Pope Marcellinus in his second Epistle.  although it hath been acted by the Holy Fathers, that is constituted against the Evangelical or Prophetical, or Apostolical Doctrine.  
It is not in the Power of the Pope, 
Gerson of the Spiritual life of the Soul.  or of a Council, or of the Church, to change the traditions given by the Evangelists and by Paul, as certain Persons dote. 
Urbanus the Pope, as he is cited in the Cannon Law, in the Twenty fifth cause, plainly also saith the like.    

18ly. Against Multitude of Ceremonies.  
THis, 
Hierome in his commentaries upon the 23d. Chap. of Mat. Peter de Aliacp. Cardinal, Chamberlain of the Reformation, concerning the reformation of the Church and Prelates.  even to this very day with us, both at the little Gospels, and to the word of the Cross, and to things of this sort, do the Superstitious Women practice; who have indeed a zeal of God but not according to knowledge; straining at a Gnat, and swallowing a Camel.  
It were to be taken care of, that in Divine Service there were not such a burdensome length, but that there should be observed a wished and innocent brevity. 
John Gerson also in the third part of the works of the Spiritual life of the Soul, in the second Lesson, plainly saith the like.    

19ly. Against an Obligation to a Single life, either in Priest's, or others.  
ANdrightly hath (Paul) put that, 
Theodoret up on the fourth chapter of the first Epistle to Timothy.  forbidding to Marry; for he doth not dispraise continency and a single life, but accuseth them which by a made Law do compel to follow the same.  
Integrity of the Body is to be wished by you; 
Ambrose in his Book of Exhortation to Virginity, as it is cited in the Cannon Law, cause. 32. Qu. 2. in the c. concerning integrity, which is in number the thirteenth. The fifth Cannon of the Apostles.  which I for counsel persuade, nor for Empire command, for Virginity is alone, which may be persuaded, but not commanded; a thing rather to be wished then to be enjoined.  
A Bishop, or a Priest, or Deacon shall not under the pretence of Religion put away his proper Wife, and if he reject her let him be Excommunicated, but if he so persevere, let him be cast out.  
That in his time very many Priests were Married, 
Hierome in his first Tome of Epistles, and first Book against Jovinian, pag 33. testifieth.  and that a Bishop is described by the Apostle to be the Husband of one Wife, having his Children with all Chastity.  
It is neither proved by reason or Authority, that absolutely speaking, a Priest can sin by being Married; 
Cardinal Cajetan in opuse. Tit. 1. Tract. 27 And in the same place a little after he concludeth.  neither is an order, in as much as it is an order; nor an order in as much as it is holy an impediment to Matrimony.  
The Priesthood not to break off the contract of Matrimony, whether it be before or after Ordination, is secluded by all Laws, standing only in those which we have from Christ and his Apostles. 
Clement, a Roman, the Disciple of Peter the Apostle, and (as the Papists will have it) his Successor in the Roman Bishopric, in his second Book of Apostolical constitutions, chap. 2. describing of what sort a Bishop ought to be, plainly also saith the like.    

20ly. That the Holy Scriptures are the only Rule both of our Faith and Actions.  
GOd Gave a Law to us, 
Hierom upon the 8. chapter of Isaiah v. 20.  and the Testimonies of the Scriptures; which if you will not follow, you will not have light, but darkness will always oppress you.  
As the night extinguisheth not the Stars of Heaven: 
Pope Zepherinus in his first Epistle to the Bishops of Sicilia, as it is cited in the Cannon Law, Distinct 38. in the chapter Sicut, which is in order the Eighth.  So Worldly iniquity obscureth not the Minds of the Faithful, adhering to the Firmament of the Holy Scripture.  
The Gentile saith, 
chrysostom upon the Acts of the Apostles, Homil 33.  I would be a Christian, but I know not to what to adhere, many quarrels are among you, I know not what Opinion I may choose. Every one saith, I say true; I know not who I may believe, seeing that on all sides they pretend Scriptures. I answer them; this makes greatly for us. For if we ought to say that we believe reasons, thou art deservedly troubled: But seeing we receive the Scriptures, and that they are both simple and true, it will be easy for thee to Judge If any one consenteth to these, he is a Christian; if any one be against them, he is far from this Cannon.  
There is not any other left for the Speeches of Men concerning the things of God, 
Hilary in his seventh Book of the Trinity, pag. 125.  saving only the Word of God.  
It behoveth us to confirm every word or thing by a Testimony of the Holy Scripture, 
Basil the great in his twenty Sixth Principal of Morals, chap. 1.  both for the certainty and perfection of good, and confusion of evil.  
The Scripture Divinely inspired is constituted an Arbitrator for us, 
Basil the great in his Book of Epistles, Epist, 80. which is to Eustathius the Physician. p. 714. according to the Frobenian Edition Printed in the year 1566.  and by whom there shall be found agreeable Edicts in Divine words, even to these and no more approacheth a Suffrage of verity. 
Augustine in the Seventh Tome, in his Book of the unity of the Church, c. 16. plainly also saith the like.    

21ly. That the Scriptures contain whatsoever Doctrine is necessary to Salvation.  
THe Gospel containeth all things both for the present and the future, 
chrysostom upon the Epistle to Titus, Homil. 1.  and in a word hath wrapped therein honour and Piety, and Faith, and also every thing of Preaching.  
Not all things which God did, 
Cyril of Alexandria in his twelfth Book upon John chap. the last.  are written; but those which are written as well for Manners as Belief are Judged to suffice, that by a right faith and Works we may come Shining to the Kingdom of Heaven by Jesus Christ.  
For all the Scripture, 
Cardinal Hugo of St. Charo ia Postilla upon 2. Tim. 3.  that is the Holy Scripture which is concerning all things necessary to Salvation, and which is all the whole, that is, Perfect, and therefore privilegeth the Name of Scripture to itself by putting one Name for another.  
The Speech is of the Sacred Letters of the old Testament, 
Cardinal Cajetan upon 2. Tim. 3.  which can instruct and teach thee, as touching wisdom, unto Salvation by Faith; for they have the faculty of teaching the Wisdom, not of this World, but unto Eternal Salvation, etc. Also being perfect as touching the whole, and consisting of all things requisite unto the perfecting of the Man of God.  
Whereas the Lord Jesus hath done many things, 
Augustine in his ninth tome, and forty ninth Treatise upon John.  not all have been written; but they are choice ones which were written, which seemed to suffice Believers to Salvation. 
Tertullian in his twenty second Chapter against Hermogenes, and in his Book of the Flesh of Christ, chap. 7. plainly also saith the like.    

22. That God only ought to be Adored and Invocated.  
ONly God, 
Origen in his eighth Book against Celsus.  who is the best and greatest, is to be Adored; and Prayers are to be offered by the only begotten Word of God alone.  
To God alone by Jesus offer Prayers. 
And in the same a little afterward.   
For we have learned to Adore only him, 
Eusebius in his fourth Book of Evangelical preparation chap. 5.  who is the God and Creator of all things.  
Neither do we read that any thing is to be Adored besides God, 
Ambrose in his third Book of the holy Ghost chap. 12.  for it is written, thou shalt Adore the Lord thy God, and him only shalt thou serve.  
But nevertheless thou O Lord art only to be Adored, 
Ambrose in his prayer at the departure of Theodosius, Fol. 137. in the letter 6.  thou only art to be asked, that he (Theodosius the Great, Emperor) may be with his Sons brought in thy presence.  
He truly conserveth verity, 
Cyril of Alexandria in his twelfth Book of Treasure, chap. 1.  which contrarily, not the Creature, but the Creator worshippeth, and him only Serveth. 
Dionysius Alexandrium as he is reheatsed by Eusebius in his seventh Book of the History of the Church, chap. 10. And Augustine in the first tome of his Book of the true Religion, chap. 55. plainly also say the like.    

23. That the Pope is Antichrist.  
WHat is this, 
Arnulph Bishop of Orleans in a Council Assembled at Rheims under the King the Head, in which Arnulph was appointed Archbishop of Rheims, speaketh thus of the Bishop of Rome. This Speech also the Council never contradicted, but then judged according to the opinion of Arnulph of Orleans, as it is recited in the tenth Century of the History of Magdeburge, Printed at Basil.  Most Reverend Fathers, what is this Man Sitting in a lofty Throne, shining with Gold and a Purple Vestment, what, I say, do you believe that this Man is? It is no wonder if he be destitute of the Love of God, and be proud with the only Wisdom also taken from him, for he is Antichrist, sitting in the Temple of Cod, and showing himself that he is God.  
I being compelled to Rome have provoked the Roman Bishop, 
Otto Duke of Bavaria, in his Speech to the Bishops, as it is received by Aventine, in his seventh Book of the Annals of Bris, pag. 550.  and by the Direction of Gregory the Great Pope have defended mine by Arms. This Man being dead, you had Preached that the Roman Bishop is Antichrist: And I have fell from the forsaken Sect of the Chief Priest, to the Emperor, etc.   

1. Contra Purgatorium & Limbum Infantium.  
AD refrigerium justi vocantur, 
Cyprianus in libro de Mortalitate Sectione undecima,  ad supplicium rapiuntur injusti; datur velocius tutela sidentibus, Persidis poena.  
Primum enim locum fides Catholicorum Divina Authoritate regnum credit esse Caelorum, unde, ut dixi, 
Augustinus Septimo tomo, libro quinto Hipognosticôt contra Pelagia nos, Pagina nongen●essima quinquagefimâ septimâ.  non Baptizatus excipitur. Secundum gehennam; ubi omnis Apostata vel à Christi Fide alienus Eterna supplicia experietur. Tertium penitus ignoramus, imo nec esse in Scripturis Sanctis inveniemus. Finge Pelagiane locum ex Officina dogmatis tui.  
Scitote verò, quòd cùm anima à corpore evellitur, 
Augustinus tomo nono, libro de vanitat seculi, capite primo.  statim aut in Paradiso pro meretis bonis collocatur, aut certè pro peccatis in inferni tartara praecipitatur. Eligite modò quod vultis, & hoc jam in vita vestra disponite, aut Perpetualiter gaudere cum Sanctis, aut sine fine cruciari cum impiis.  
Nemo se decipiat, fratres, duo enim loca sunt, 

Augustinus tomo decimo de tempore sermone dacente si● secundo.  
Augustinus etiam idem in effectu dicit tomo septimo, libro primo de peccatorum meritis & remissione, capite vigesimo octavo. Et quinto tomo, libro vigesimo primo de civitate Dei, capite vigessimo quinto.   & tertius non est ullis, qui cum Christo regnare non meruerit, cum Diabolo absque dubitatione ulla peribit.   

Secundò. Contra invocatio Angelorum, & Sanctorum demortuorum, & facientem eos Mediatores & Intercessores.  
QUòd non oporteat Ecclesiam Dei relinquere, 
Consilium Laodicenum canone trigesin quinto.  & abire atque Angelos nominare, & congregationes facere, quae interdicta noscuntur. Si quis igitur inventus fuerit huic occultae Idololatriae serviens, sit anathema, quia derelinquit Dominum nostrum Jesum Christum Filium Dei, & se Idololatriae tradidit.  
Quoniam enim illi Angelos jubebant adorare, 
Theodoretus in caput tert●ad Colossen●● Clemens Papa & Martyr libro secundo constitutionum Apostolicarum capite trigesimo Secundo. Origines contra celsum, libro. Octavo.  ipse contrarium praecipit, ut & dicta & facta exornent recordatione Christi Domini: & Deo, inquit, & Patri gratiarum actionem emittite per ipsum, non per Angelos. Hanc etiam legem sequens Laodicena Synodus, & volens veteri illi morbo mederi, lege cavit ne precarentur Angelos, & ne relinquerent Dominum nostrum Jesum Christum.  
Non enim ad Omnipotem Deum accedere licet, nisi per Christum.  
Cùm autem dicit, nobis tamen unus Deus Pater ex quo omnia, vocem hanc, nobis, dicit de seipso, & omnibus qui adscenderunt ad summum Deum Deorum, & ad summum Dominum Dominorum. Adscendit autem ad summum Deum is, qui eum inseparabiliter & indivisibiliter colit, per Jesum Dei Filium, cujus solius ductu pervenitur ad Patrem.  
Ad petendum cum fiducia impellens eos, amen amen affirmans dixit, impetrabitis à Patre quicquid in nomine meo petieritis. In nomine autem meo, addidit, 
Cytillus libro 〈◊〉 decimo in Jo●●nneun, capite Septi●●●  ut Mediatorem se & Collargitorem ostendat. Nullus enim accedit ad Patrem, nisi per Filium. 
Athanasius etiam contra Arianos oratione quartâ, Paginâ ducentesimâ quinquagesimâ nonâ agens de verbis Pauli ad Thessalonicenses; & Augustinus Octavo tomo, in enarratione Psalmi centesimi Octavi, similia clarè dicunt.    

Tertiò. Contra applicationem unius Operum ad alium.  
QUia prodire obviam fatuae (Virgines) extinctis lampadibus non possunt, deprecantur eas quae prudentes erant, 
Hilarius commentario in Marthaeum canone vigesimo septimo.  ut oleum mutuent. Quibus responderunt non posse se dare, quia non sit fortè quod omnibus satis sit, alienis scilicet operibus ac meritis neminem adjuvandum, quia unicuique lampadi suae emere oleum sit necesse. 
Leo Magnus Epistolâ Octogesima primâ, quae est ad Palestinos Monachos. Primo tomo conciliorum, Paginâ Septingentesimâ Nenagesimâ primâ: Et Leo Papa in Epistola Nonagesima quinta Scriptum ad Leonem Augustum, clarè etiam fimile dicunt.    

Quartò. Contra Adorationem Angelorum, Martyrum, & Sanctorum demortuorum.  
SIt in honore Maria: Pater & Filius & Spiritus Sanctus adoretur. Mariam nemo Adoret, non dico Mulierem, 
Epiphanius in libro tertio, haeresi Septuagesima Nonâ.  imò neque virum: Deo debetur hoc Mysterium. Neque Angeli capiunt talem glorificationem. Deleantur quae malè scripta sunt in corde deceptorum. Tollatur ex oculis cupiditas ligni. Convertatur rursus figmentum ad Dominum; revertatur Eva cum Adam, ut Deum colat solum; ne ducatur serpentis, voce, sed permaneat in Dei praecepto, ne comedas de ligno; & erat lignum, non error, fed per ipsum lignum facta est inobedientia erroris: Ne comedat quis de errore, qui est propter sanctam Mariam. Nam etsi pulchrum est lignum, sed tamen non ad cibum. Etsi Pulcherrima est Maria, & Sancta & honorata; at non ad Adorationem. Hae verò rursus renovant sortunae mixturam & praeparant Diabolo & non Deo mensam, velut scriptum est, & pascuntur cibo impietatis, velut dicit divina scriptura, & soeminae ferunt Pollinem, & filii colligunt ligna, ut faciant placentas oleo subactas exercitui Coeli, compescantur à Jeremia tales Mulieres & ne turbent orbem Terrarum: Ne dicant, honoramus Reginam Coeli. Novit enim Taphnas has Punire; noverunt loci horum aedificiorum corpora suscipere ad Putrifactionem.  
At Sanctos Martyres neque Deos esse dicimus, 
Cyrillus Alexandrinus, tertio Tomo, libro Sexto contra Julianum folio quinquagesimo, literâ A.  neque adorare consuevimus: laudamus autem eos Potiùs summis honoribus, quod pro veritate strenuè certarunt, & fidei sinceritatem servarunt, ita ut suam animam contempserint, & mortis terroribus valedicentes Praevaluerint in summis periculis, tantaeque fuerint fortitudinis, quasi statuas sibi suae vitae excituri.  
Nos autem non dico martyrum reliquias, 
Hierenymus in Secundo tomo Epistolâ adversus vigilantium ad Riparium Presbyterum, Paginâ Centesimâ decima nonâ.  sed ne solem quidem & Lunam, non Angelos, non Archangelos, non Cherubim, non Seraphim, & omne nomen quod nominatur, & in praesenti seculo & in futuro, colimus & adoramus: ne serviamus creaturae potiùs quàm Creatori, qui est benedictus in secula.  
Non sit nobis religio cultus hominum mortuorum: quia si piè vixerint, non sic habentur ut tales quaerant honores; 
Augustinus tomo Primo, libro de vera religione, capite quinquagesimo quinto.  sed illum à nobis coli volunt, quo illuminante laetantur meriti sui nos esse conservos. Honorandi ergo sunt propter imitationem, non adorandi propter religionem: Si autem malè vixerint, ubicunque sint, non sunt colendi. 
Augustinus etiam primo tomo, libro de moribus Ecclesiae Catholicae, capite trigesimo; Cyrillus Alexandrinus libro secundo Thesauri, capite primo contra Eunomium; Ambrose libro primo de fide ad Gratianum Augustum, capite septimo; & multi alii similia dicunt.    

Quintò. Contra Adorationem imaginum.  
PLacuit, picturas in Ecclesia esse non debere, 
Concilium Eliberinum tempore Constantini Magni celebratum, trigesimo sexto Canone, Tertullianus libro de corona militis capite decimo.  ne quod colitur aut adoratur, in parietibus depingatur.  
Johannes filioli, inquit, custodite vos ab idolis: non jam ab idolatria quasi ab officio, sed ab idolis, id est, ab ipsa effigie eorum indignum enim ut imago Dei vivi, imago idoli & mortui fiat.  
Non est dubium, quin religio nulla sit, ubicunque simulacrum est, nam si religio ex divinis rebus est, divini autem nihil est, 
Lactantius divinarum institutionum secundo libro, capite decimo nono.  nisi in caelestibus rebus: carent ergo religione simulacre: quia nihil potest esse caeleste in ea re, quae fit ex terra: quod quidem de nomine ipso sapienti apparere potest. Quicquid enim simulatur, id falsum sit, necesse est: nec potest unquam veri nomen accipere, quod veritatem fuco, & imitatione mentitur. Si autem omnis imitatio, non res potissimùm seria sed quasi ludus ac jocus est: non religio in simulacris, sed minus religionis est. Praeferendum est igitur verum omnibus falsis, calcanda terrena ut Caelestia consequamur.  
Attendite vobis, ut servetis traditionis quas accepistis. 
Epiphanius Cyprius ut citatur à Gregorio Neocasariensi actione Sexta Synodi Nicenae Secundae.  Ne declinetis neque ad dextera neque ad sinistra, quibus infert haec: Estote memores dilecti filii, ne in Ecclesiam imagines inferatis, neque in Sanctorum caemeteriis eas statuatis, sed perpetuò circumferte Deum in cordibus vestris. Quinetiam neque in domo communi tollerentur, non enim fas est Christianum per oculos suspensum teneri, sed per occupationem mentis.  
Idolum tam fieri quam coli Deus prohibet, 
Tertullianus libro de Idolatria, capite quarto.  quanto praecedit ut fiat quod coli possit, tanto prius est ne fiat si coli non licet. Propter hanc causam, ad eradicandam scilicet materiam Idolatriae, lex divina proclamat: Ne feceritis idolum, & conjungens, neque similitudinem eorum quae in coelo sunt, & quae in Terra, & quae in Mari: Toto Mundo ejusmodi artibus inter dixit servis Dei. Antecesserat enim hoc praedicens Enoch, omnia Elementa omnem mundi sensum, quae Coelo, quae Mari, quae Terrâ continentur, in Idolatriam versuros daemonas, & Spiritus desertorum Angelorum, ut pro Deo adversus Dominum consecrarentur. Omnia igitur colit humanus error, Praeter ipsum omnium conditorem eorum imagines Idola, imaginum consecratio Idolatria. Quicquid Idololatra committit, in Artificem quemcunque & cujuscunque Idoli deputetur necesse est. Denique idem Enoch simul & cultores Idoli, & fabricatores in comminatione praedamnat.  
Juro vobis peccatores, 
Ibidem.  quod in diem sanguinis perditionis paenitentia parata est. Qui servitis lapidibus, & qui imagines facitis aureas, & argenteas, & ligneas, & lapideas, & fictiles, & servitis phantasmatibus, & Daemoniis, & Spiritibus infamibus, & omnibus erroribus non secundùm scientiam, nullum ab iis invenietis auxilium. Esaias verò, testes, ait, vos estis, si est Deus absque me. Et non erant tunc qui fingunt & exsculpunt, omnes vani qui faciunt libita sibi, quae illis non Proderunt. Et deinceps tota illa pronunciatio, quà in artifices, quà in cultores detestatur, cujus clausula est, cognoscite quòd cinis sit cor illorum, & errant, & nemo animam suam liberare possit. Ubi aequè David, & tales fiant, inquit, qui faciunt ea. Et quid ego modicae memoriae homo ultrà quid suggeram, quid recolam de Scripturis, quasi aut non sufficiat vox Spiritus Sancti, aut ultrà deliberandum sit, an maledixeratque damnaverit Dominus ipsos priùs artifices eorum, quorum cultores maledicit & damnat. 
Justinus Martyr Dialogo cum Tryphone judaeo, paginâ ducentesimâ quinquagesima primâ etiam; Clemens Alexandrinus oratione adhortatoria ad Gentes paginâ vicesima quintâ editionis Latina florentini; Tertullianus in Scorpiaco adversus Gnosticos capite Secundo; Et multi alii similia dicunt.    

Sextò. Contra Adorationem Sanctarum Reliquiarum.  
NOs non dico Martyrum reliquias, 
Hieronimus Epistolâ ad Riparium adversus vigilantium, secundo tomo, folio centesimo decimo. nono & sequente. Vigilantius Presbyter sanctus ab Hieronimo dictus primo tomo Etistold ad Paulinum, folio centtesimo Sexto; quod & Caesar Baronius fatetur An. Eccl. tom. 5. in An. Dom 406. sic scribit. ut refert Hieronymus ipse 2 do tomo, Epistolâ adversus vigilantium, folio centesimo vigesimo tertio.  sed ne Solem quidem & Lunam, non Angelos, non Archangelos, non Cherubim, non Seraphim, & omne nomen quod nominatur & in Praesenti seculo & in futuro, colimus & adoramus, ne serviamus Creaturae potiùs quam Creatori qui est benedictus in secula.  
Quid necesse est, te tanto honore, non solùm honorare, sed etiam adorare illud nescio quid quod in modico vasculo transferendo colis? 
* Incodem libro etiam,  Quid pulverem linteamine circumdatum, adorando oscularis? 
† & Posteà, dicit.  Propè ritum Gentilium videmus sub praetextu religionis introductum in Ecclesiis, sole adhuc fulgente, moles cereorum accendi, & ubicunque pulvisculum nescio quod, in modico vasculo precioso linteamine circumdatum osculantes adorant, magnum honorem praebent hujusmodi homines beatissimis Martyribus, quos putant de vilissimis cereolis illustrandos; quos Agnus, qui est in medio throni cum omni fulgore Majestatis suae illustrat. 
Concilium Elib erinum etiam, tempore Constantini Magni celebratum, Canone trigesimo quarto, & Canone sequente ait similia.    

Septimò. Contra Transubstantiationem, & conse quentiâ, Hostiae Adorationem.  
DOminus cùm accepisset symbolum seu signum, non dixit, 
Theodoretus secundo tomo, Dialoge primo.  hoc est Deitas mea, sed hoc est corpus meum.  
Dedit enim sui corporis imaginem vel Effigiem aut typum discipulis, 
Procopius Gazaeus in gen quadrages. nonum caput.  haud amplius admittens cruenta Legis Sacrificia.  
Acceptum Panem & distributum discipulis; 
Tertullianus libro quarto adversus Marcionem, capite decimo nono.  corpus suum illum fecit, hoc est corpus meum dicendo, id est, figura corporis mei. Figura autem non fuisset, nisi veritatis esset corpus. Caeterùm vacua res quod est phantasma, figuram capere non Posset.  
Dicit sacerdos: Fac nobis hanc oblationem adscriptam, rationabilem, 
Ambrose de Sacramentis libre quarto, capite quinto.  acceptabilem, quod est figura corporis & sanguinis Domini nostri Jesu Christi.  
Dominus Judam adhibuit ad Convivium, 
Augustinus in Psalmum tertium.  in quo corporis & sanguinis sui figuram discipulis suis commendavit & tradidit.  
Inspice item diligenter, quomodo sumens in manibus Panem, 
Ephrem Syrus ad eos qui Filii Dei naturam scrutari volunt cap. quarto.  benedicit ac frangit in figuram immaculati corporis sui, calicemque in figuram pretiosi sui sanguinis benedicit & tribuit discipulis suis. 
Idem in finu etiam dicunt Carolus Magnus in Epistola ad Alcuinum de ratione septuagesimae, in libro de divinis officiis; Bertramus de cana Domini; Origines contra Marcionitas, dialogo tertio; Chrysostomus homilia octogesima tertiâ in Matthaeum; multi alii etc.    

Octauò. Contra Adorationem Altaris, Crucis, & omnium Creaturarum an Dei Creationis, an hominis inventionis sint.  
MErito Ecclesia Catholica Mater Christianorum verissima, 
Augustinus primo tomo, libro de moribus Ecclesia Catholicae, capite trigesimo.  non solùm ipsum Deum, cujus adeptio vita est beatissima, purissimè atque castissimè colendum praedicat, nullum nobis adorandam Creaturam inducens, cui servire jubeamur: & ab illa incorrupta & inviolabili aeternitate, cui soli homo subjiciendus est, cui soli rationalis anima cohaerendo non misera est, excludens omne quod factum est, quod obnoxium commutationi, quod subditum tempori. 
Idem etiam affirmat Epiphanius libro secundo contra Originem Adamantium, baeresi Sexagesima quarta, Paginâ ducentesimâ trigesima primâ.    

Nonò. Contra Precem prr mortuis.  
LEgite Salvatoris Scripturas, & discite, 
Chrysostomus homiliâ vigesima secundâ ad Populum Antiochenum.  quomodo nos hinc illuc migrantes adjuvare potest nemo non frater fratrem redimet, ex interminabilibus tormentis: non amicus amicum, non parentes filios, non filii parentes. Et quid dico homines miserabiles, cùm neque si Noe veniat, & Job, & Daniel, tunc judicantem exorare possinr.  
Dum in praesenti seculo sumus, sive orationibus, 
Hieronymus Commentariis ad capursex●um Epistolae ad Galatas ad ea verba, unusquisque onus suum portabit.  sive consiliis invicem posse nos coadjuvari. Cùm autem antè tribunal Christi venerimus, non Job, non Daniel, nec Noe rogare posse pro quoquam: sed unumquemque portare onus snum. 
Idem etiam in sensu ait Augustinus decimo tomo, Sermone trigesimo secundo de verbis Apostoli.    

Decimò. Contra Meritum Humanum.  
PEccatorum remissio non probitatis est meritum, 
Hilarens in Enerratione Psalmi sexagesimi Sexti subinitium.  sed Spontaneae indulgentiae, voluntas ex bonitatis divitiis ad miserandi munus exuberans.  
Etsi ad opus virtutis excrevero, ad vitam non ex meritis, 
Gregorius Magnus Episcopus Romanus libro nono Expositionis Moralis in Jobum-capite undecimo.  sed ex venia convalesco.  
Ubi ergo, ait, sunt merita nostra, aut ubi est spes nostra? audi inquam, non ex operibus justitiae quae fecimus nos, sed secundùm suam misericordiam salvos nos fecit. Quid enim? tu fortè putaveras tua te creasse merita, 
Bernardus tractatu de Gratia & libro arbitrio ab initio fermè.  tuâ posse salvari justitiâ, qui nec saltem Dominum Jesum dicere potes nisi in Spiritu Sancto? itane oblitus es qui dixerit: Sine me nihil potestis facere? Et neque currentis, neque volentis, sed Dei miserantis est. 
Idem etiam in effectu dicit Hilarius in Enerratione Psalmi quinquagesimi primi, non procul à fine.    

Undecimò. Contra Confessionem Auricularem.  
NOn te in conservorum tuorum theatrum duco, 
Chrysostomus homiliâ secundâ in Psalmum quinquagesimum.  non hominibus peccata tua detegere cogo repete coram Deo conscientiam tuam & explica. Ostende Domino praestantissimo Medico, tua vulnera & pete ab eo Medicamentum: Ostende ei qui nihil opprobret, sed humanissimè curet.  
Quid mihi ergo est cum hominibus ut audeant confessiones meas, quasi ipsi sanaturi sint omnes languores meos? 
Augustious tomo primo, libro decimo confessionum, capite tertio.  curiosum genus ad cognoscendam vitam alienam, desidiosum ad corrigendam suam. Quid à me quaerunt audire qui sim, qui nolunt te (Deus mi) audire qui sint? Et unde sciunt cùm à meipso de meipso audiunt, an verum dicam, quandoquidem nemo scit hominum quid agatur in homine, nisi Spiritus hominis qui in ipso est. 
Chrysostomus etiam in effectu idem dicit homiliâ trigesimâ primâ in Epistolam ad hebraeus in caput duodecimum, Paginâ Millesimâ Nongentesimâ Quinquagesimâ Sextâ, editionis commelinianae.    

Duodecimò. Contra satisfactionem Humanam.  
PEtrus doluit & flevit, quia erravit ut homo. 
Ambrose super Lucam ad caput vigesimum se cundum. Augustinus nono tomo, tractatu secundo in primam Epistolam Johannis.  Non invenio quid dixerit invenio quod fleverit. Lacrymas ejus lego, satisfactionem non lego.  
Dimittuntur vobis Peccata per nomen ejus, non per hominis alicujus. 
Cyprianus in effectu etiam dicit idem sermone de ablutione nedum sectione ultima.    

Decimo Tertiò. Contra Peregrinationes.  
NOn Hierosolimis fuisse, sed Hierosolimis is bene vixisse, 
Hieronimus in Epistola ad Panlinum de institutione Monachi primo tomo, folio centesimo tertio.  laudandum est, illa expetenda est civitas, non quae occîdit Prophetas, & Christi Sanguinem fudit, sed quam fluminis impetus laetificat; quae in monte sita caelari non potest, quam matrem Sanctorum Apostolus clamitat; in qua se municipatum cum justis habere laetatur. Neque verò hoc dicens, memet ipsum inconstantiae redarguo, damnóque quod facio; ut frustrà videar ad exemplum Abraham, & meos & Patriam reliquisse: Sed non audeo Dei Omnipotentiam augusto fine concludere, & coartare parvo terrae loco, quem non capit Coelum. Singuli quique credentium, non locorum diversitatibus, sed fidei merito, ponderantur. Et veri Adoratores, neque Hierosolymis neque in Monte Gazarim Adorant Patrem; quia Deus Spiritus est, & Adoratores ejus in Spiritu & veritate Adorare oportet. Spiritus spirat ubi vult Domini est Terra & plenitudo ejus. Postquàm siccato judeae vellere, Universus Orbis Caelesti rore perfusus est, & multi de Oriente & occidente venientes, recubuerunt in sinu Abrahae; desiit notus esse tantùm in Judaea Deus, & in Israel magnum nomen ejus, sed in omnem Terram exivit sonus Apostolorum, & in Finis Orbis Terrae verba eorum. Salvator ad Discipulos loquens cùm esset in Templo: Surgite, inquit, abeamus hinc, & ad Judaeos: Relinquetur vobis Domus vestra deserta. Si Coelum & Terra transibunt, utique transibunt omnia quae terrena sunt. Et crucis igitur & Resurrectionis loca prosunt his, qui portant crucem suam; & cum Christo resurgunt quotidie, qui dignos se exhibent tanto habitaculo. Caeterùm qui dicunt Templum Domini, Templum Domini, audiant ab Apostolo; vos estis Templum Domini, & Spiritus Sanctus habitat in vobis. Et de Hierosolymis & de Britannia aequaliter patet aula Caelestis: Regnum enim Dei intra vos est Antonius, & cuncta Aegypti & Mesopotamiaes, Ponti, Cappadociae, & Armeniae examina Monachorum, non videre Hierosolymam; & patet illis absque hac Urbe Paradisi janua. Beatus Hilarion, cùm Palaestinus esset, & in Palaestina viveret, uno tantùm die vidit Hierosolymam, ut nec contemnere loca Sancta propter viciniam, nec rursus Dominum loco claudere videretur.  
Quorsum, inquies, haec tam longo repetita Principio? 
Ibidem Paulò Pòst.  Videlicet ne quicquam fidei tuae deesse putes, quia Hierosolymam non vidisti; nec nos idcirco meliores existimes, quod hujus loci habitaculo fruimur: Sed sive hic sive alibi, aequalem te pro operibus tuis apud Dominum nostrum habere mercedem. 
Claudius Taurinensis Ecclesiae Episcopus adversus Theodemirum Abbatem de Peregrinatione religionis causâ in urbem Romam, in quinto tomo Orthodoxographorum Jona Aurelianensi Episcopo referente libro tertio de cultu imaginum, paginâ millesimâ quingentesimâ, septuagesimâ, simile etiam clarè dicit.    

Decimo Quartò. Contra Sacrificium.  
NEc dixit, qui tollet aut tulit: sed tollit peccata mundi, 
Chrysostemus in caput primum Johannis, homilâ decima se ptimâ de verbis Johannis Baptistae, ecce Agnus ille Dei qui tollit peccata mundi.  ut quotidie ea tollere intelligatur. Non enim cùm passus est; solùm nostra abstulit peccata, sed ex illo hactenus tollit. Non semper Crucifigitur; unum namque pro peccatis nostris tulit Sacrificium, sed semper per illud nos purgat.  
Morte sua quippe uno verissimo Sacrificio pro nobis oblato, quicquid culparum erat unde nos principatus & potestates ad luenda supplicia jure detinebant, purgavit, abolevit, extinxit, 
Augustinus tertio tomo, libro quarto de trinitate, capite decimo tertio.  & sua resurrectione in novam vitam nos praedestinatos vocavit, vocatos justificavit, justificatos glorificavit. 
Augustinus etiam in Encbiridio ad Laurentium, capite Sexagesimo secundo clarè simile dicit.    

Decimo Quintò. Quod nec Petrus fuerit Apostolorum, nec Papa Ecclesiae, Caput.  
HOc erant utique & caeteri Apostoli, quod fuit Petrus, 
Cyprianus Martyr. libro de unitate Ecclesia sectione tertia.  Pari consortio praediti & honoris & potestatis.  
Christus Apostolis omnibus post Resurrectionem suam parem potestatem tribuit. 
Ibidem Paulò antè.   
Quicunque desideraverit Primatum in Terra, 
Chrysostomus homilâ quadragesima tertiâ operis impersecti in Matthaeum ad cap. viges. tertium. Hieronymus in Epistola ad Evagrium.  inveniet confusionem in Coelo, nec inter servos Christi computabitur, qui de Primatu tractaverit, etc.  
Ubicunque fuerit, Episcopus, sive Romae, sive Eugubii, sive Constantinopoli, sive Rhegii, sive Alexandria, sive Tanis, ejusdem meriti, ejusdem est & sacerdotii. Potentia divitiarum, & paupertatis humilitas, vel sublimiorem vel inferiorem Episcopum non fuit. Caeterùm omnes Apostolorum successores sunt.  
Nullus Patriarcharum Universalis vocabulo unquam utatur. 
Pelagius 2. Episcopus Romanus Epist. omnibus Episcopis illicitè à Johanne Constantinopolitano convocatis. Gregorius Magnus Epistolarum ex registro libro quarto, Epistolâ trigesimâ secunda quae est ad Mauricium Augustum.  Quia si unus Patriarcha Universalis dicitur, Patriarcharum nomen caeteris derogatur. Sed absit, hoc, absit à fidelis cujusquam ment, hoc sibi vel velle quempiam arripere, unde honorem fratrum suorum imminueri ex quantulacunque parte videatur. Quapropter charitas vestra neminem unquam suis in Epistolis Universalem nominet, ne sibi debitum subtrahat, cùm alteri honorem defert indebitum.  
Absit à cordibus Christianorum nomen istud Blasphemiae, in quo omnium sacerdotum honor adimitur, dum ab uno sibi dementer arrogatur. 
Chrysostomus in caput Primum Actorum Apostolicorum, Et Gregorius Magnus quarto libro Epistolarum ex registro Epistolâ trigesima quartâ quae est ad constantiam Augustam similia etiam clarè dicunt.    

Decimo Sextò. Contra infallibilitatem Ecclesiae Romanae.  
POst tanta beneficia verterunt in contemptum Privilegia dignitatis, 
Hieronymus in caput Secundum Jeremiae, sic invehitur in Sacerdotes Romanos. Hieronymus de septem ordinibus Ecclesiae, capite quinto, quemadmodum citatur in jure Canonico, distinctione nonagesima tertiâ capitolo Diaconi, quod in ordine est vigesimum tertium. Eusebius Ecclesiasticae historiae quinto libro, capite vigesimo.  ut Sacerdotes Dominum non quaererent, ut doctores Legis ignorarent eum, qui alios docere debebant, & Pastores per negligentiam praevaricatores fierent, & Prophetae qui in Populis disputant, non Deo loquantur, sed Idolo, & sua figmenta venerentur, his autem verbis utendum est adversus nostri ordinis Magistros, qui devorant plebem Dei, etc.  
Nunc autem ex quo in Ecclesiis, sicut in Romano imperio, crevit avaritia; periit Lex de Sacèrdote & visio de Propheta. Singuli quippe per potentiam Episcopalis nominis, quam sibi ipse illicitè absque Ecclesia vindicarunt, totum quod Levitarum est, in usus suos redigunt; nec hoc sibi quod scriptum est, vindicant, sed cunctis auferunt Universa, etc.  
Per idem tempus in Urbe Roma, diversis novitatibus per nonnullus regula traditionis Ecclesiastica vexabatur. 
Hieronymus ad Evagrium Episcopum, Epistolâ octogesima quintâ, tomo secundo, ut citatur in jure Canonieo eadem distinctione supradicta, capitolo quod est in ordine vigesimum quartum simile etiam clarè dicit.    

Decimo Septimò. Contra dispensationes Papales.  
STare non valet, 
Gratianus in Rubricam, capitulò octauò.  quod contra Evangelicam vel Propheticam Doctrinam seu constitutionem factum fuerit.  
Nec quicquam, 
Marcellinus Papa Epistolâ Secundâ.  quod contra Evangelicae vel Propheticae aut Apostolicae doctrinae constitutionem, successorumve eorum, sive Sanctorum Patrum actum fuerit, stabit.  
Non est in Potestate Papae aut concilii aut Ecclesiae, 
Gerson de vita spirituali animae.  immutare traditiones datas ab Evangelistis & à Paulo, sicut quidam delirant. 
Urbanus Papa etiam, ut citatur in jure canonico, causâ vigesima quintâ simile clarè dicit.    

Decimo Octauò. Contra Ceremoniarum Multitudinem.  
HOc apud nos Superstitiosae mulierculae, in parvulis Evangeliis, 
Hieronymus commentariis in caput vigesimum tertium Matthaei. Petrus de Aliaco Gardinalis Cameracensis de Reformat. Ecclesia de refor. Praelat.  & in crucis ligno, & istiusmodi rebus; quae habent quidem zelum Dei, sed non juxta scientiam, usque hodie factitant; culicem liquantes & camelum glutientes.  
Providentem esset, quod in Divina Servitio, non tam onerofa prolixitas, quàm devota & integra brevitas sevaretur. 
Johannes Gerson etiam parte tertia operum, de vita spirituali animae, lectione secunda, simile clarè dicit.    

Decimo Nonò. Contra Obligationem, aut in Sacerdotibus, aut aliis, ad Caelibatum.  
REctè autem (Paulus) posuit illud; 
Theodoretus in quartum caeput Primae Epist. ad Timothaeum.  prohibentium contrahere Matrimonium. Neque enim Caelibatum ac continentiam vituperat, sed eos accusat qui lege lata ea sequi compellunt.  
Integritas corporis expetenda à vobis est: 
Ambrose in libro exhortationis ad virgines, ut citatur in jure Canonico, causâ trigesima secundiâ, quaestione secundâ, capitulo Integritas, quod numero est decimum tertium. Canon quintus Apostolorum. Hieronymus tomo primo Epistolarum, libro primo adversus Jovinianum, pag. triges tertiâ, testatur.  quam ego pro consilio suadeo, non pro imperio Praecipio. Sola est enim virginitas, quae suaderi potest, imperari non potest; res magis voti, quàm praecepti.  
Episcopus aut Presbyter aut Diaconus Uxorem propriam nequaquam sub obtentu Religionis abjiciat. Si verò rejecerit Excommunicetur; sed si perseveraverit, dejiciatur.  
Suo tempore plurimos Sacerdotes habuisse Matrimonia, & Apostolum Episcopum describere unius uxoris virum, habentem filios cum omni castitate.  
Nec ratione, nec autoritate probatur, 
Cajetanus Cardinalis in Opusc. Tit. 1. Tract. 27.  quod absolutè loquendo, Sacerdos peccet, contrahendo Matrimonium; nec ordo, in quantum ordo; nec ordo in quantum sacer, est impeditivus Matrimonii.  
Sacerdotium non dirimere contractum Matrimonii sive ante, sive post ordinationem, seclusis omnibus legibus, 
Ibideus Paulò Post concludit.  stando tantùm in his quae à Christo & ab Apostolis habemus. 
Clemens Romanus Petri Apostoli Discipulus, & ut Papistae volunt, in Episcopatu Romano Suecessor libro secundo Apostolicarum coestitutionum, capite secundo, describens qualem oporteat esse Episcopum, simile etiam clarè dicit.    

Vicesimò. Quòd sola Norma, & Fidei, & Actionum, Sacrae Scripturae sint.  
DEus nobis Legem dedit & Testimonia Scripturarum; 
Hieronymus in Isalae caput octavum in v. 20.  quae si sequi nolueritis, non habebitis lucem, sed semper caligo vos opprimet.  
Sicut stellas Coeli non extinguit nox; 
Zepherinus Papa. Epist. Primâ ad Episcopos Siciliae, ut citatur in jure Canonico, Distinct triges. octauâ, capitulo sicut quod in ordine octavum est.  sic mentes fidelium firmamento inhaerentes Sacrae Scripturae, non obscurat mundana iniquitas.  
Gentilis dicit, vellem fieri Christianus, 
Chrysostomus in acta Apostolica, homiliâ trigesima tertiâ.  sed nescio cui adhaeream, multae sunt inter vos Pugnae, nescio quod dogma eligam. Singuli dicunt: Ego verum dico, cui credam nescio, cùm utrinque Scripturas praetexant. Respondeo illi; hoc multùm pro nobis. Nam si diceremus nos rationibus credere, meritò turbareris: Sed cùm Scripturas accipimus & illae sunt simplices & verae, facilè tibi fuerit judicare. Si quis illis consentit, Christianus est; Si quis contra illas, Procul est ab hoc Canone.  
Non relictus est hominum eloquiis de Dei rebus alius praeterquam Dei sermo. 
Hilarius de Trinitate libro Septimo, pag. centes. viges. quintâ.   
Oportet omne verbum aut rem confirmare testimonio Sacrae Scripturae, 
Basilius Magnus Summae moralium 26. cap. prime.  ad certitudinem quidem & perfectionem bonorum, ad confusionem verò malorum.  
Scriptura divinitùs inspirata arbiter constituatur à nobis & apud quos inventa fuerint dogmata Divinis Sermonibus concordantia, 
Basilius Magnus in libro Epistolarum, octugesima Epistolâ, quae est ad Eustathium medicum, paginâ septingentesimâ decima quartâ, edit. Latinae Frobenianae, an. 1560  his omnino etiam veritatis Suffragium accedet. 
Augustinus septimo tomo, libro de unitate Ecclesiae, capite decimo sexto, simile etiam clarè dicit.    

Vicessimo Primò. Quòd Seripturae contineant quicquid Doctrinae ad Salutem necessarium esse.  
OMnia Evangelium continet & praesentia & futura, 
Chrysostomus in Epistolam ad Titum, homiliâ Prima.  honorem & Pietatem, fidem, simul omnia praedicationis verbo conclusit.  
Non Omnia quae Deus fecit, conscripta sunt; 
Cyrillus Alex●n● 〈…〉  sed quae scribentes tam ad mores quam ad dogmata putarunt sufficere, ut recta side & operibus rutilantes ad regnum C●lorum perveniamus per Jesum Christum.  
Omnis enim Scriptura, id est, 
Cardinalis Hugo de sancto Charo in Postilla ad 2. T. 3.  sacra scriptura quae est de omnibus necessariis ad salutem, & quae est omnis, id est, perfecta, & ideo privilegiat sibi nomen Scripturae per antonomasiam.  
Sermo est de Sacris literis veteris Testamenti, 
Cardinalis Cajetanus in 2. Tim. 3.  quae te possunt instruere, pro, sapientiam docere ad Salutem per fidem, etc. Habent enim facultatem docendi sapientiam, non hujus mundi, sed ad aeternam salutem, etc. Item, perfectus, pro integer, constans ex omnibus requisitis ad perficiendum hominem Dei.  
Quum multa fecisset Dominus Jesus, 
Augustinus nono tomo, tractatu quadragesimo nono in Jobanuem.  non omnia Scripta sunt: Electa autem sunt quae scriberentur, quae saluti credentium sufficere videbantur. 
Tertullianus adversus Hermogenem capite vigesimo secundo, & libro de carne Christi, capite septimo, simile etiam clarè dicit.    

Vicesimo Secundò. Quòd Solus Adorandus & Invocandus est Deus.  
SOlus Adorandus est Deus optimus maximus, 
Origines contra Celsum libro octavo.  Soli Preces offerendae unigenito Dei verbo.  
Soli Deo per Jesum Preces offerre. 
Ibidem aliquantò post.   
Solum enim Creatorem illum omnium Deum adorare didicimus. 
Eusebius de praeparatione Evangelica, libro quarto, capite quinto.   
Neque adorandum quicquam praeter Deum legimus: 
Ambrose libro tertio de Spiritu Sancta capite duodcecimo.  scriptum est enim, Dominum Deum tuum adorabis, & illi soli servies.  
Sed tamen tu solus Domine invocandus es, tu rogandus, 
Ambrose in Oratione de obitu Theodosii follo centes. triges. septimo, litera C.  ut eum (Theodosium Magnum Imperatorem) in filiis representes.  
Is profectò veritatem conservat, qui contrà non Creaturam, 
Cyrillus Alexandrium libro duodecimo Thesavei, capite primo.  sed Creatorem colit, & ei Soli servit. 
Dionysius Alexandrinus ut refert Eusebius libro Septimo historiae Ecclesiasticae, capite decimo: Et Augustinus prime tomo, libro de vora religione, capite quinquagesime quinto, simile etiam clarè dicunt.    

Vicesimo tertiò. Quod Papa sit Antichristus.  
QUid est hoc Reverendissimi Patres, 
Arnulphus Episcopus Aurelianensis in concilio Rhemensi habito sub Rege Capito, in quo deposit●● Arnulphus Rhemensis Archiepiscepus, sic loquitur de Episcopo Romano. Huic Orationi etiam non contradixit Synodus, sed ex sententia Arnulphi. Aurelianensis tum judicatum est, ut recitatur in Centuria decima Historiae Magdeburgicae Basileae excusae.  quid hunc in sublimi solio residentem, vestu purpurea & auro radiantem, quid hunc, inquam, esse creditis? Nimirum si charitate Dei destituitur, solâque scientiâ inflatur & extollitur, Antichristus est, in Templo Dei sedens, & se oftendens tanquam sit Deus.  
Ego coactus ad Rom. Episcopum Provocari, 
Otto Dux Bavariae in Oratione ad Episcopos, ut recitatur ab Aventinus libro septimo Annalium Bojorum, Paginâ quingentesimâ quin quagesimâ.  jussuque Gregorij Pontificis Maximi Armis mea tutatus sum. Hoc mortuo, Romanum Episcopum Antichristum esse praedicastis: Egoquè desertâ Primarij Sacerdotis Sectâ, ad Imperatorem defeci, etc.   

HE abuseth the Caesarion Sword (committed to us by the Will of Heaven) to the Temporal cares of this World, 
Lodewick the fourth Emperor in a Decree of a Council of the Bishops and Princes of Italy and Germany, by a general consent held at Rome, and published at Rome the fourth Calend of May, in the year of Christ, 1328. Testifieth thus of the Pope of Rome.  using it against the Divine precept; he gapeth after a Worldly Kingdom, as he is a counterfeit Pastor, so he is a hidden Antichrist, he is a Dog covered with a fine Skin, he striveth with a wolfish Cruelty against the stock of Christ, he selleth abominations, maketh again of Hell, Heaven, and Celestial benefits, and hath Entered into a Covenant and Society with the Malicious Saracins, the Armenian Christians five years together imploring his help. 
Aventine also in his seventh Book of the Annals of Bois, reciteth very many, saying the like.    

ENse Caesareo nobis à Caeli numine commisso, 
Ludovicus quartus Imperator in Senatus consulto, Episcoporum & Principum Italia atque Germania consensu facto Romae, & publicato Romae ad quartum Calendas Maii, Anno Christi, 1328. de Papa Romano sic testatur.  abutitur temporalibus hujus Seculi curis contra Divinum praecep tum incubat, regno mundano inhiat, sicuti Pastor est perso natus, ita mysticus est Antichristus, canis pellicula tectus in gregem Christi lupina rabie grassatur: Vendit scelera; In feros, superos, beneficia caelestia cauponatur, cum Saracenis Armenios Christianos quinque annis continentur ejus Opem implorantes, infestantibus, faedus societatemquè iniit.   

These and the like Say of the Fathers, being desirous to understand, and to that end, ask those, under whom I was instructed, to unfold to me their meaning, they so abruptly and sophistically expounded, that I became thereby (though I durst not show it) very much dissatisfied; and had never that Opinion of the Fathers afterward, or at least wise of these men, as I had before; and had I not given more credit to the Roman Church, then to either of them, I had immediately fell from my then Religion.  
When I had almost ended my Studies, the Jesuits set upon me afresh, thinking now to have prevailed with me to enter into their Order, but I answered them much what in the same manner I did before, and having a great desire and full resolution to Travel, (not so much out of any Devotion, which was the only thing I pretended, as out of Curiosity) I withal told them (but it was only a pretence) that if I ever did enter into their Order, it could not be as yet; for I had made a vow to our Lady the Queen of Heaven, to go to the Holy Land, to visit the holy Sepulchre of her Dear Son our Saviour.  
I had no sooner ended my Studies in Divinity, but (receiving three hundred Pounds, left me some years before by an Uncle deceased, and disposing of my moneys for certain Bills of Exchange, ordering it to be paid me in other Countries upon sight, according to my supposed Occasions) taking my Leave at the College, I betook myself to my Journey, in which, going by Rome, and making my Address to Cardinal Barbarini, he procured me the Pope's Letters for my salva Conducta. And so departing thence I went for Naples, from thence to Manfredonia, from thence to Ragusa, from thence to Corfue, from thence to Zant, from thence to Candie, from thence to Alexandria, from thence to Cairo, from thence to Joppa; from thence to Ramma, from thence to Jerusalem, from thence to Bethlehem, from thence to Nazereth, where seeing a House, which they said was the house of our Lady, I asked how many houses our Lady had in the world, they said, she never had but one in the whole Universe, and that was it, I told them that in Europe we were credibly informed that her House was in Italy, at a City called Lauretta, to whom People came out of all Parts on Pilgrimage, having been formerly brought from Nazereth thither by Angels: And asked them whether or no they had lost any House at any time, or had ever found one missing among them; They answered that then we were credibly informed a false thing; that the House of Lauretta was a mere cheat; and that they had never lost or miss any. This made me to think, that the Pope was either notoriously false, or mere fallible; notorioussy false, in causing us to adore a mere Fiction for our Lady's House; or mere fallible, in taking that to be our Lady's House which indeed was not.  
From thence returning by Ramma and Joppa, I came to Cyprus, from thence to Rhodes, from thence to Smirna, from thence to Constantinople so to Caffa, from thence returning back to Constantinople; and seriously considering of what I had heard and seen in my Travels, I greatly admired the Grand Diversity, I had observed in Religion. And being there with much dissatisfyed, I now began to look for the aforesaid Marks of the Roman Church: but I soon perceived it to be in vain, for I either found she had none at all, or none she could claim as Peculiar to herself. Catholic I saw she was not, understanding the word to be Universal, which she would always have us to do, for I saw others were more Universal than herself, and there cannot be many Universal Churches. Besides if she were Universal, how could there be so much Dispute, as daily there is, betwixt her and other Churches: for she being Universal, there would be no other for her to dispute with.  
2. As for Antiquity, I found it was no more in her than in other Churches; and in those points wherein she differed from the Greeks and others, she had none at all: for Antiquity ought to be from the beginning; whereas the points in which she differed from the Greeks and other Churches, were never thought of in the primitive times, nor long afterward.  
3. As for the Lineal Succession of the Chair, I found that was no mark at all of the true Church; for the same was as well in other Churches, as that of Rome. Besides, the Chair of Rome, which seeketh to draw its Succession from St. Peter, was condemned by the rest of the Chairs, who not only had their Succession from St. Peter, but from the other Apostles. And moreover St. Ambrose saith in his first Book and sixth Chapter of Penitence, Non habent Hereditatem Petri, qui fidem Petri non habent, that those have not the Succession of St. Peter, which have not St. Peter's Faith.  
4. If perpetual Continuance were a mark of the true Church, than I considered, we must stay until the end of the World, before we could know which was the true Church; for who knoweth until that time come, what Church may continue until that time come. A Church may exceedingly flourish now, which long before then may be utterly overthrown. Perpetual Continuance I concluded therefore was no good mark of a true Church; for besides this, if Perpetual Continuance was a good mark, then divers Churches planted by the Apostles, seeing they have long since ceased, were false Churches: and divers Churches which have continued ever since the Apostles time, and yet continue, though the Church of Rome call them Heretical and Schismatical, would be true Churches. So that this Mark, though she were sure of it, as she is not, would not only be no good Mark, but make against herself.  
5thly. As for Unity, the fifth pretended Mark of the Roman Church, I found she had it not by her own Confession; for if she be Universal, as she pretends she is, than Protestants, Greeks, Arminians, Muscovites, Coftians, and all other Christians in the whole World, together with Turks, Jews, and Heathens, are all of the Roman Church; and is there Unity amongst these? If there be, what makes so much quarrelling and contention betwixt the Church of Rome and them? But knowing she was not Universal, I next considered her as she was in herself, viz. a Particular Church. And taking her thus, never did I find in all my Travels, a Church more divided within itself, both in Faith and Manners, than this of Rome. For as for their Faith, I observed it was not the same formerly as it is now, nor now as formerly: For formerly they, believed the Sacrament of the Eucharist, was to be received by the Laity in both kinds; now only in one. Formerly they believed a Priest might Marry, and ought not to be Shave; now the quite contrary. Formerly they believed Baptism was sufficiently performed only with Water; now not without Water, Salt, Oil, and Spittle. Formerly they believed the Eucharist was to be given to Infants; now no such thing. Thus in every Age they have either changed, added to, or substracted from their Faith and Opinion; whereas a Church at Unity in itself, always believes one and the same thing.  
And 2dly. For their Practice, I found therein no Unity at all; for some followed the Rules of St. Dominick, some of St. Benedict, some of St. Bruno, some of St. Augustine, some of St. Francis, some of St. Ignatius Loyola, some of St. Kath rind, some of St. Bridgit, some of St. Ursula, and so some of one, and some of another, the Rules of whom in very many things are quite contrary. Some again would have that our Lady was immaculately conceived, and that the Pope is Infallible; othersome will admit of neither. But perhaps the Papists will say, All these, together with the other , are, and were Matters of Practice, and not of Faith; but in all Matters of Faith (say they) we agree: But the plain truth of it is, they define all matters of Faith, to be those wherein they agree: So that to say the Roman Church doth agree in all Matters of Faith, is but to say they agree in those things they do agree in; and so do all other Churches.  
6thly. As for Miracles, I considered they were not only pretended to be wrought by those of the Church of Rome, but also by the Turks, Heathens, and present Jews: And since I could see no reason why to believe the one any more than the other, (having never known any such thing wrought amongst them) this signified nothing at all to me. Besides, I observed the Miracles pretended by the Papists, were in many Ages ago, if ever, wrought; and so many Ages after the prefixed time of their being wrought, before they were once related to be done, that they were greatly to be suspected, as merely feigned.  
Lastly, I considered the multitude of the Papists, and here I concluded, That if this were a Mark of the True Church, both Turks and Heathens (and Greeks also in time passed) were to be preferred before them.  
Next I camy to Sery, in my Journey to which, considering again of the great Differences I had observed in Religion, and the several Reasons each Nation gave, for each Particular in which they differed; and moreover finding they had all much to say for themselves, that in all things I could not believe them all, and that I could not be of any one Community amongst them all, but incur some Censure from one or other, either of Heresy, Schism, or both; I burst forth into these words.  
Good God in what a miserable Condition is a Man in this Life, he that is an honest and well-meaning man, that would be, knoweth not what to be. He would be a Protestant, but then the Church of Rome would condemn him. He would be one of the Church of Rome, but then the Greeks, the Muscovites, the Melchits, the Mengrelians, the Georgians, the Armenians, the Maronits'. the Jacobits, the Nestorians, the Indians, or Christians of St. Thomas, the Centurians, the Nubins, the Ethiopians, the Abessines, the Circasians, the Bohemians, the Slavonians, and the Christians of St. John would condemn him. He would be a Greek, a Muscovite, a Melchit, a Mengrelian, a Georgian, an Armenian, a Maronit, a Jacobit, a Nestorian, an Indian, or Christian of St. Thomas, a Centurion, a Nubin, an Ethiopian, an Abessine, a Circasian, a Bohemian, a Slavonian, or a Christian of St. John, or one of any, or of all (if it were possible) of the aforementioned; but then the Coftians would condemn him. He would be a Coftian, or in fine, he would be any thing so he might be a Christian; but then the Samaritans would condemn him. He would be a Samaritan, but then the Essenes' and the Common Jews would condemn him. He would be an Essene or a Common Jew; but then the Pharisees and Sadduces would condemn him. He would be a Pharisee or a Sadducee, or in fine, he would be any thing so he might be either a Christian, or a Jew, or both; but then the Turks would condemn him. He would be a Turk, or in fine, he would be either Jew, Turk, or Christian, but then the Heathens would condemn him. He would be a Heathen, or in fine, either Christian, Jew, Turk, or Heathen; but then the Atheists would condemn him. He would be an Atheist, but then the Christians, the Jews, the Turks, the Heath us, and all the World would condemn him.  
In the next place therefore, shutting forth the Atheists, verily believing there was a God, (for indeed I could believe no other, for Heaven and Earth and all things therein showed me as much,) I considered that though I could not believe them in all things all, in regard of their Disagreement; yet in those things in which they all agreed, I had reason to do no other but to believe them all. I sought therefore next to see in what they agreed, and finding they all agreed in these things and no other, viz. That there was a God, to be adored here; for which there was a Heaven for the Righteous, and a Hell for the Wicked, the one as a Reward, and the other as a Punishment for the fame hereafter: I concluded I had reason to believe them in these things, and no other. So that now I doubted even of Christianity itself. Next therefore being at Sery, there being a whole Parish of Christians, in which there was three Franciscans, all Priests, one of which seemed very Learned and Ingenious, I had a great desire to have some Private Discourse with him, And the better to have his Advice, and safer to Relate my Doubts, I went to him to Confession; in which I declared, that by reason of my Travels, I had been brought even to doubt of the Truth both of Christ and Christianity. The Franciscan Father was greatly surprised to hear me relate this, and the better to regain me to the Faith, asked me, Whether I believed there was a God. I told him that that I did not only believe, but was very sensible of. He then asked me, Whether I believed the Holy Prophets, the Writers of the Old Testament, were of God. To this I answered, I greatly questioned whether they were or no. He then shown me divers Reasons to prove they were of God, and that therefore, whatsoever was contained in their Prophecies, must needs be true: Which Reasons, especially those which were most convincing to me, I have here inserted, to wit, First, That amongst their Prophecies, many of which (foretelling things many years, and sometimes Ages before they were to happen) being such as in all probability, were never likely to come to pass, nor could be conjectured by any Natural Causes, (as were generally the things foretold by the Heathens and their Oracles) were notwithstanding afterward most certainly fulfilled. As first, The Prophecy and Prediction made to Abraham of his Issue, when he had neither any, nor was ever like to have, Gen. 12.2. Gen. 13.16. Gen. 15.5. Gen. 17.2. Gen, 18.11, 12. Of his inheriting the Land of Canaan; and above all of his Posterities descent into Egypt, of their time of Servitude, and manner of deliverance thence; the same being foretold more than four hundred years before it was fulfilled, Gen. 15.13, 14. And when no likely hood thereof did at all appear, and yet how exactly the same was fulfilled, and at the very time appointed by the Prophecy, is declared in Exod. 12.31, 32.  
2dly. jacob's Prophecy of the Kingly Government of Judah, Gen. 42.8, 9, 10. where there is mention made of his brethren's bowing down to him, and withal of his Sceptre; the Circumstances whereof, if we seriously consider, are exceedingly to be wondered at: For first, When these words were uttered by Jacob, there was no probability at all of any Sceptre to be among the Jews or Israelites; for they were poor and few in number, and never like to be a distinct Nation of themselves, or to departed forth of Egypt again.  
And 2dly. If any such thing should come to pass, as that they might be a People, and have a Sceptre of Government of their own; yet was it not that Judah and his Posterity should possess the same; for that he had three elder Brothers, to wit, Reuben, Simeon, and Levi, who in all likely hood were to have it before him.  
And 3dly. When Moses recorded and put in writing this Prophecy (which was divers hundred years after Jacob had spoken it) it was much less likely that ever it should be true, in regard that Moses then present in Government was of the Tribe of Levi; and Joshua designed by God for his Successor, was of the Tribe of Ephraim, and not of Judah; which makes greatly for the certainty of this Record: For that it is most apparent, that Moses would never have put such a Prophecy in writing, to the disgrace of his own Tribe, and to the prejudice and offence of Reuben, Simeon, Ephraim, and other Tribes, neither would they have suffered such a Derogation, but that it was evident to them by Tradition, that their Grandfather Jacob had spoken it; although then there was no great likely hood that ever after it should come to be fulfilled. Nevertheless this was for the time of Moses, whereas if we consider that from Moses to Samuel, (that was the last of all the Judges) there passed four hundred years more, and yet was there no appearance of the fulfilling of this Prophecy in Israel; for that the Tribe of Judah was not established in that Government, it is the more to be wondered at. At length they came to have Kings to Rule, and then was there chosen Saul to the Place, who was not of the Tribe of Judah but of Benjamin, and he was endued with divers Children to succeed him; who therefore would have then thought that this Prophecy could have ever been fulfilled? Nevertheless, when no man thought thereof, there was a poor Shepherd chosen out of the Tribe of Judah, called David, to be King, 1 Sam. 16.13. which Government of Judah, held out more than 1200 years together, even until the time of Herod, Euseb. in Chron.  
3dly. The Prophecy of the same Jacob, for the greatness of Ephraim above Manasses, Gen. 48.19, 20. which afterward was fulfilled; for that Ephraim was always the greater and stronger Tribe, Josh. 16. Josh. 17. and became afterward the Head of the Kingdom of Israel, or of the Ten Tribes, Isai. 7.2, 9 whereof there was no suspicion or likely hood when Jacob spoke this, or when Moses recorded it.  
4thly. The Prophecy of Moses of the Jews forsaking of God, and of the many and great evils they should incur thereby, Deut. 31.16, 17, 18. which afterward came to pass.  
5thly. The Prophecy of the Birth and Acts of Josiah, more than 300 years before he was born, 1 King. 13.2. which afterward was exactly fulfilled, 2 King. 23.15.  
6thly. The Prophecy of Isaiah of the Destruction of Jerusalem by the Babylonians, and of the grievous Captivity the Jews should be in under them, 2 King. 20.17. Esai. 5.26. As also the Destruction of Babylon by Cyrus' King of Persia, Esai. 13.1, 6. which Prophecy was almost 200 years before the said Cyrus was born; in which he declared his Name, and how (although a Heathen) he should rebuild the City and Temple of Jerusalem, Isai. 44.28. Isai. 45.1. which others of his own Religion had destroyed, all which accordingly came to pass, and he nominateth two Witnesses thereof, Esai. 8.2. Urius and Zacharias, which were not born of many years after, the one being a Prophet in Jeremy's time, Jer. 26.20. an hundred years after Isaiah; and the other eighty years after that, in the days of Darius, Zach. 1. 1. This Captivity also was not only foretold by Jeremy, but first, The particular time how long the same should endure. 2dly. The Destruction of Babylon. And 3dly. The returning home of the Jews again, Jer. 25.9, 10, 11, 12, 13, 14. all which was fulfilled accordingly, Ezr. 1. Neh. 3. And to these I might also add divers other things, all which being prophesied when there was not any likelihood at all thereof, are a certain Proof, that these Prophets (and others might be here mentioned) were of God, and their Writings were writ by Divine Inspiration, which is a manifest Demonstration of the Excellency of their Writings, and of the truth and certainty of what therein is contained.  
Secondly, the Second Reason he shown me, which greatly convinced me, was that many of the chiefest and strangest things contained in the Scriptures were affirmed by the Heathens themselves, (who though they differ something from the Scriptures in the manner of their Narration, yet do they thereby make the more for the approbation of the things there mentioned, in regard that thereby it appears they took not their Histories directly from the Bible, but Tradition and ancient Antiquities of their own.) for Confirmation whereof, first he shown me certain Writings of divers Heathenish Philosophers, who spoke therein of the World's Creation, and the infusion of man's Soul from God. 2. The Writings of Berosus, Abidenus, Chaldaeus, Damascenus, Egyptius, Nicholaus, and other most Ancient Heathens, who mentioned the flood of Noah. 3. Of Hesiodus, Abdenda, Hecataeus, Ephotus, Accusilaus, and Helanicus, which testified that the first Inhabitants of the World lived commonly a thousand years apiece, which they said was for People's Multiplication, and the bringing of all Sciences to Perfection. 4. Of Abide nus, Hestiaeus and Sibylla, who spoke of the confusion of Tongues at the building of the Tower of Babel. 5. Of Eupolemus, who speaketh of Abraham's being in Egypt, of his fight and victory in the behalf of Lot, of his Entertainment by Melchisedech, of his wife and Sister Sara, and of the Sacrifice of his Son Isaac. 6. Of Pausaneus, Strabo, Tacitus and Solinus, wherein is made mention of the Lake of Sodom and Gomorrah, called the Dead Sea, wherein nothing can live. 7. Of Artabanus and Phylon, who have writ many things concurring with the History of Moses concerning Isaac, Jacob and Joseph. 8. Of Aristaeus, who hath written the History of Job. 9 Of Eupolemus, who declares the wonderful things done by Moses in Egypt; for which (he saith) he was worshipped as a God in that Country, called by the name of Mercurius. And thus he went on from one to another, until he had proved the Truth of the whole Historical Part of the Old Testament, by Heathenish Authors.  
This did exceedingly confirm me in the Truth of the Old Testament, but I desired to know what this was to Christ and Christianity. He then shown me, first, how that Christ from time to time had been promised to the World as in Gen. 3.15. Gen 26.4. Gen 49.10. Deut. 18.15. Psal 89. Jer. 33.14. Esai. 11.1. Mic. 5.2 Secondly, the remarkable things which happened as concerning him which we adore for Christ, to wit, ifirst, that he was born of a Virgin. 2. That he was born at Bethlehem. 3. That at his Birth all the Infants near Bethlehem were slain. 4. That that the wise men of the East came and adored him, and offered him Gifts and Presents. 5. That he was presented in the Temple. 6. That he fled into Egypt, and afterward was recalled thence. 7. That a Messenger went before him to prepare the way for him. 8. That he did wonderful Miracles and healed all Diseases. 9 That he was betrayed by a familiar friend, his Companion. 10. That he was sold for thirty Pieces of Silver. 11. That with those Thirty Pieces of Silver was bought the Potter's Field. 12. That he rid upon an Ass to Jerusalem. 13. That the Jews did beat and buffet him, and defile his face with spittle. 14. That they whipped and tore his Body before they Crucified him. 15. That they gave him Vinegar to drink, divided his Garments among them, and cast Lots for his Vesture. 16. That he was Crucified in the Company of Thiefs and Malefactors. 17. That he was refused and rejected by the Jews. 18. That until his coming the Sceptre was not taken from Judah. 19 That from the building of the Second Temple unto the time of his Death, were Sixty two Hebdomadas. 20. That he was crucified by the Inhabitants in and about Jerusalem. And 21. That immediately after his Passion the second Temple was destroyed. All which (he told me) unless the first (and I knew it to be true) were acknowledged even by the Jews themselves, and that also was acknowledged by the Turks. But then in the next place, I desired to know of him, how these proved, that he whom we adored for Christ was the true Messiah. He answered that they proved it as plainly as might be; for all the things before mentioned, had been long before prophesied of in the Old Testament, viz. (1.) That he should be born of a Virgin, Esai. 7.14. (2.) That he should be born in Bethlehem, Mic. 5.2. (3.) That at his Birth, all the Infants near Bethlehem should be slain, Jer. 31.15. (4.) That the Kings of the East (which St. Cyprian by an Old Tradition of the Church, affirmeth in his Sermon of Baptism, were the Three wisemen) should come and adore him, and offer him gifts and Presents, Psal. 72.10. (5.) That he should be presented in the Temple, Mal. 3.1. (6.) That he should fly into Egypt, and afterward be recalled thence, Isai. 19.1. Hos. 11.1. (7.) That a Messenger should go before him, to prepare the way for him, Mal. 3.1. (8.) That he should do wonderful Miracles and heal all Diseases, Isa. 35.5. (9) That he should be betrayed by a familiar friend, his Companion, Psa. 41.9. Ps 55.13, 14. (10.) That he should be sold for thirty pieces of Silver, Zac. 11.12, 13. (11.) That with those thirty pieces of Silver should be bought the Potter's field, Zac. 11.12, 13. that he should ride upon an Ass to Jerusalem, Zac. 9.9. (13.) That the Jews should beat and buffet him, and defile his face with Spittle, Isai. 50.6. (14.) That they should whip and tear his body before they crucified him, Isa. 53.2.7. (15.) That they should give him Vinegar to drink, divide his garments among them, and cast Lots for his Vesture, Ps. 69.21. Ps. 22.18. (16.) That he should be crucified in Company with Thiefs and Malefactors, Isa. 53.12. (17.) That he should be refused and rejected by the Jews, Psal. 118.22. Isai. 6.9. (18.) That until his coming the Sceptre should not be taken from Judah, Gen. 49.10. (19) That from the building of the second Temple until the time of his Death should be sixty two Hebdomadas, Dan. 9.25, 26. (20.) That he should be crucified by the Inhabitants in and about Jerusalem, Zac. 12.10. (21.) That immediately after his Passion the Second Temple should be destroyed, Dan. 9.25. And seeing they were all fully and perfectly fulfilled in him whom we thus adore; it was a certain, undoubted, and manifest truth, that this same Person was the True Messiah.  
And now being fully satisfied in this, in the next place, I desired to know of him, what he had to say for the Truth of Christian Religion; he told me that the Truth of Christian Religion manifestly appeared by the Miracles wrought by Christ, his Apostles, and other Saints, whereby it was confirmed and established. I told him that I had heard the Jews say, that those Miracles were wrote by Art Magic; He answered that the Miracles done by Christ, his Apostles, and other Saints, could not possibly be wrought by Art-Magick; for the greatest Magicians upon Earth, seeking to imitate them, found it altogether in vain. Nero and Julian, he shown me, gave themselves more to Magic than any that had ever been before them, merely upon Emulation of the Miracles done in Rome by Peter and Paul when Nero lived, and by other Saints and Disciples in the time of Julian; and yet were able to effect nothing in that kind. Pliny he shown me, that was a Pagan, writeth thus of Nero; that as no man laboured more than he in the Art Magic, so no man ever left a more certain Testimony of the marvellous exceeding vanity thereof. Plin. lib. 30. Nat. Hist. cap. 1. The like in effect he shown me, writeth Zozimus of Julian; though he himself was a malicious Heathen. Zoz. in vit. Julian. And if this same had not been written, he told me, yet their several extraordinary Calamities, and most miserable Deaths, which by all their Magic they could not foresee, doth sufficiently testify the same to us; especially the last words of Julian, Vicisti, Galilaee, vicisti, thou hast overcome, O Galil an, thou hast got the victory; acknowledging thereby, as well the divine power whereby Christ and his Followers wrought their Miracles, as also the folly, vanity, and madness of his own endeavours.  
And now (through my discourse with this Friar) I was more convinced of the truth of Christianity, than with whatever before, I had either read or seen. And therefore rendering him innumerable thanks for what he had showed me, I withal besought him to tell me, which of all Christian Churches he judged to be the best and truest. He told me the Church of Rome. I desired his Reason; he told me the true Church was infallible, which none but the Church of Rome ever so much as pretended to be. That the true Church was infallible, he seemed to prove from Joh. 16.13. where 'tis said when the Holy Ghost cometh, he shall teach you all truth; and from 1 Tim. 3.15. where 'tis also said, The Church is the ground and Pillar of Truth. And that none but the Church of Rome ever so much as pretended to be so, I could not but acknowledge, and therefore now I resolved to continue in the Church of Rome. And from thence, coming into Dalmatia, Bonifacio Albano Archbishop of Spolato, advised me to enter into Orders, made me Sub-Deacon, and after I had continued with him some small time (having a desire to go into Italy) recommended me to the Grand Duke of Tuscany; whilst I remained with the Grand Duke, I went to Legorn, where I saw Bishop jewel's Defence of the Church of England, and Dr. willet's three Centuries against the Church of Rome, and observed that these their Writings were agreeable to what I had read before in the Fathers.  
After this the Grand Duke of Tuscany recommended me to Cardinal Howard. Cardinal Howard promised to see me provided for, maintained me whilst I stayed at Rome, caused me to be better instructed in the Ceremonies of Mass, and designing me afterward for a Mission into England, procured me a Licence from the Pope, that I might read the Holy Scriptures in any Language I found them in.  
I no sooner read the Holy Scriptures, but I greatly doubted, whether or no any Adoration were to be given to Images, and fearing that their Adoration might be Idolatry, or at least wise displeasing to Almighty God, I would when they were to be adored, as much as lay in me, continually avoid the same. And the rather in regard I apprehended, that even the Moral Law, which the Papists themselves say is still in force, did altogether forbid any such Adoration, Exod. 20.  
All I found they had to say for the same, was in the understanding a rightly the Commandment; some would have it to forbid Latria, but not Dulia; other some to forbidden Idols, but not Images; for say they, the word in the Original, is Pesel, and in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which altogether signifieth an Idol; and to this they add, an Idol is nothing, in regard it represents nothing, and therefore is not to be adored, because in its Adoration we deify it: whereas an Image, in regard it is a Representative, is something; and what Adoration is performed to it, redounds to the Person whom it represents, and therefore falls not under the notion of this prohibition.  
Upon this, I was fully resolved, could I possibly understand where to meet with one, to speak with some Jewish Rabbie; verily believing that since the Commandments were first given to the Jews, he could tell me by their continual observance thereof since, in what Sense the said command was given, and how Originally it was to be observed; but enquiring of certain Jews for some Rabbie, they fearing it was for some ill, durst not discover any one to me, so that for that time I was forced to let it rest: nevertheless, some few days following I came to the speech of one, without any difficulty, and that too by a mere accident, which was as followeth;  
Having a desire to see some Remote Parts in Rome, which then I had not seen, I took my way toward Via Flumina; not far from which, seeing a great Multitude of People gathered together, I drew near to see what was the matter, and coming near them, I saw a Jesuit preaching out of a Pulpit, Erected (a considerable height above the People's Heads) in the open street. All Comers and Goers, at leastwise for a while, there staying and giving him an Audience; amongst the rest, I remained also myself a while, to hear his Doctrine: greatly wondering, especially in Rome, to see such an action performed in the open Streets, in regard it was not common; where I had not loitered long, but I saw a great Multitude of Jews drawing near them, (which I supposed having been upon some occasion or other at their Synagogue, were returning to their Habitations) which the Jesuit also seeing, and knowing they must come by that way, gave a sign to one who there attended him, for the Crucisix; who fetching it out of a House just by, brought it immediately to him, which the Jesuit receiving in his Arms, turning his Discourse altogether to the Passion of Christ, held up to be seen as the Jews were to pass by; which was no sooner thus held for view, but all the Christians there present, fell down upon their Knees, bowing their Faces to the Earth to adore it; and the Jews standing at a distance, and looking thereupon, laughed and grinned one to another thereat: and I for my own part to avoid its adoration took an Alley, where whilst I loitered to see when it might be over, three of the said Jews taking notice thereof, came to me into the Alley, and desired to know of me whether or not I was well satisfied in my Religion, I told them to speak the truth, I was not very well satisfied with what I saw there, and that made me to avoid it, and take the Ally; they answered, so they perceived, and asked me if I had, a mind to speak with one of their Rabbis; if I had they said they would immediately help me to the speech of one; I gave them thanks, and desired they would; upon this they consulted together some small time, to know to whom they had best to bring me, which having concluded upon, they took me to Rabbi Salvator in via flumina; a man exceeding well Learned, and of a very courteous, obliging Behaviour, who, having first privately acquainted him with the occasion of their bringing me to him, leaving me with him, immediately departed. The Rabbie inviting me to come in, and caused me to sit down, after some small discourse with me, caused me to go with him into his Study; where desiring to know of me, what it was in which I was dissatisfied, I told him I was dissatisfied in divers things, but the chiefest was the Adoration of Images. And since the Adoration, or not Adoration of Them, depended altogether upon the Sense of the Command of God given to the Israelites upon Mount Sinai; which saith, Thou shalt not make to thyself any Graven Image, nor the likeness of any thing in Heaven above, or in the Earth beneath, Thou shalt not bow down to them, nor worship them, etc. I desired to know in what Sense both he and other Jews understood the same. He told me that in this Commandment, not only the Adoration of Images, but the very making of them with an intent to adore them, was Idolatry, and altogether forbidden. As for Latria and Dulia, (he said) they were humane distinctions, and had no Ground from Almighty God: I then argued, that this Cmomandment might forbid Idols, but not Images, and if so, the Adoration of Images was no doubt allowable. He then asked me what both I and other amongst us looked upon, to be the difference betwixt an Idol and an Image; I answered an Idol was a Thing adored as a God; whereas an Image was not a Thing adored as a God, but as a thing Representing God; to this he said, that an Idol and an Image (let the Image represent what it would) being adored, were the same thing. The which I not granting, he desired to know of me, what the Golden Calf was, an Idol or an Image, That the Israelites, for Adoration, caused Aaron to make in their Return from Egypt. I answered an Idol. He told me that unless I would grant that an Idol and an Image were the same thing, that was mine, and others mistake; for what they adored then, they adored only as a Representative. I desired to know where he found that, he told me in one of the Psal. & shown me the words, where 'tis said, speaking of the same People; That they turned their Glory (to wit the True God) into the likeness of a Calf that eateth Hay, Psal. 106.20. So that (said he) we did not Adore this Calf for a God, but for a Similitude Representing God; and yet it was punished by Almighty God for Idolatry, Exod. 32. This did convince me very much, nevertheless I desired for my further satisfaction that he would yet be pleased to give me, if he could, some other Testimony: he than shown me how the Samaritans, when they revolted from the other Jews, set up Two Calves, the one at Dan, and the other at Bethel: and how, notwithstanding, they always afterwards adored them, yet they adored them not as Gods, but as Things Representing God. This he proved out of Ezra, where 'tis said, that when the Jews were permitted by King Cyrus to Rebuild their Temple at Jerusalem, the Samaritans came and would have joined with them in the Rebuilding thereof, and would for the future have Adored at Jerusalem, but the Jews not permitting them, they would know the reason: why (say they) may we not build with you, we adore the same God that you do, Ezra 4.2. which (said he) could not have been said, had they Adored these Calves for Gods, and therefore they adored them not as Gods, but as Things only representing God. He Next made me sensible of the great Plagues and Punishments that Almighty God had often inflicted for this kind of Worship, all which could not but manifest his exceeding great dislike thereof.  
This Discourse did so fully convince me, and brought me into such a great dislike of the Adoration of Images, that I perfectly loathed all such Adoration. And seeing thereby that the Roman Church was fallible, and had erred in one thing, I believed it might have erred in more.  
And now it growing towards Evening, and the Rabbie being sent for to reconcile some Neighbours that were fallen out, (the Rabbis being, as far as I could understand, Judges in all such Cases) rendering him thanks for his good Instructions, I for that time took my Leave of him, who told me that at any other time, did I please to come to him, he would very willingly and gladly satisfy me in any other thing: Upon this I came to him several times afterwards, but all he convinced me of besides, was,  

1st. That there was no Limbus Infantium.  
2dly. That Saints, Angels, and Holy Relics, were neither to be adored nor prayed to.  
And 3dly. that a very great part of the Roman Religion was perfect Magic: all which, with many other things, I design e'er long to manifest to the world.   
After this, being not very well in health, and feigning myself much worse than I was, I desired leave of Cardinal Howard for change of Air to go into the Country, either to, or some where near Bologna; my design being to go to the Protestants, and having obtained the same of him, I was no sooner taking order for my Journey, thinking therein to steer my Course towards some Protestant Country, but fearing the Inquisition, being Pursued by certain Friars, who reported they had often seen me in Company of the Jews, I immediately, to prevent it, made an Escape by Sea to Naples, thinking from thence to get by Sea into France.  
Being at Naples, seriously reflecting upon the many and great Friends I had then in Italy, and the great Probability I was in of coming there to very great Preferment, whereas if I went, I knew not whither, viz. to Protestants, to whom I was altogether unknown, I might be hardly looked upon, and perhaps too, when I came, dislike their Practice, changing my resolution, I resolved to continue in the Church of Rome. From Naples therefore, crossing the Country to Barlet, and so taking Ship for Venetia: and from thence going to Birgamo, getting some Letters of Recommendation to the Bishop there, he preferred me into a Cannos Place, and made me a Deacon.  
And now I gave myself seriously to the study of the Holy Scriptures in which I had before made a considerable Progress; & wheresoever I found they did not agree with the Faith & Practice of the Roman Church, I noted them down in a little Book; All which I found afterward did agree with what I had before observed in the Fathers. And revealing the same to my Ghostly Father in Confession, hoping thereby to receive satisfaction, he gave me such weak and absurd Answers, that I thereby became the farther dissatisfied.  
And now I, again lamenting my hard Fate, that it was my Lot to have been brought up in the Church of Rome, had a great desire to see the Practice of some Protestant Church, and therefore pretending a Journey to Lions in France, to see a Kinsman, who was lately arrived there from Ireland, furnishing myself with what Money and other necessaries I could for my Journey, I went for Geneva, purposely to see the practice, and discourse with them of the Geneva Church. And to the end I might do it the more securely, I again put myself into a Secular Habit, in which appearing at Geneva, and being an English Man, the Clergy there never mistrusted but that I was a Protestant; and I being not fully resolved what to do, told them no other, but that I having been, and then being, much among Papists, they continually pressed upon me to be of their Church. And relating to them the several Arguments of the Church of Rome, which at any time before had served me to retain me therein; I desired their Instructions, how I might so answer them, as to defend myself against them.  
The first thing, I desired of them to make me capable thus to answer, was the Pope's Infallibility, and lest that should not do,  
2dly. The Infallibility of the Roman Church.  
3dly. The Authority the Roman Church pretends to have over the Scriptures, in Abolishing and making void part thereof at Her Pleasure.  
And 4thly. Her practising many things which were never mentioned in the Holy Scripture, for which She pretends Tradition.  
All, which several of them, answered so rationally, rationally, learnedly, and discreetly, that I was exceeding well satisfied therewith, and returning them innumerable thanks, I desired also to know of them what was the difference betwixt their own Church, and the Church of England. They answered me, the difference betwixt Them and the Church of England was very little. The greatest matter (they said) was only Episcopacy and certain Ceremonies. This made me whilst I stayed there, which was for the space of a week or such a matter, seriously reflect with myself what to do. And considering that their Service consisted most in Preaching, of which I was there very uncapable, in regard of my deficiency for the same in the French Tongue, I resolved for England; not doubting but I might do God as good Service there, since the difference was so small betwixt them, as here at Geneva; the which I should immediately be capable of, in regard of my English Tongue. I was no sooner setting out from thence towards Paris, designing for England, but hearing I was near the Armies, and that in my direct way to Paris, I must upon necessity pass them, which would be very dangerous: I was forced to retire to Lions, where I was much further from Paris then I was at Geneva.  
Being at Lions, having not sufficiently left for my charge into England, my stock of moneys growing very low, I again began to alter my resolution, or at leastwise determined for a time, till I was in a condition for my Journey, to continue in the Church of Rome, hoping Almighty God might accept of what I there did, since thus constrained thereunto: and so putting myself again into a Clerk's Habit, I hoped e'er long to get an Employ. I had been there but a short time, but Mr. Chapman an English Gentleman of Avinion, and Monsieur Fargue a French Man, a Person of very good Quality, recommended me to the Archbishop; the Archbishop was pleased upon their recommendation to give me a Living, and to the end I might be the better qualified for the same, made me Priest. I now began to be in care how to defray the charges of my Institution and Induction, and other present charge and expenses. And writing to a Friend at Birgamo, acqainting him that I had a Grant of a good Living in France, but wanting Money for my Institution, Induction and other Necessaries, was willing upon reasonable Terms to resign my Canons Place there; and therefore desiring him to help me to some Man that might take it of me; I had not expected long, but I received his Answer, in which he acquainted me, that if I would apply to one Monsieur Petite, who was a Shopkeeper in Lions, he had received order to agree with me for it. And coming to the said Monsieur Petite, he gave me Twenty Lewie Doors for my Resignation.  
And now I was in greater care than ever, sometimes I thought to leave my present hopes, and to go for England: sometimes again fearing that if I were there, I might have some dislike, or at least should be altogether a stranger: and hearing that there was little or no Provision for Men who had commonly done thus, but that divers who had turned to the Church of England, had been forced to turn from it again, merely for a bare subsistence whereupon to live: I was quite off it? but at length considering the Celebration of Mass was the daily and in a manner only Practice of the Roman Clergy: I betook myself seriously to read over the Mass-Book: verily believing, that if my Conscience could but dispense with that, as for my Belief, I might the better dissemble it.  
When I thus seriously read over the Mass-Book, I found first, that some things therein were false, as the Introibo ad Altare Dei; for their Altar is not the Altar of God, but a mere Fiction of Men.  
And the First and Ninth Part of the Canon, which say the Priest Kneeleth, when he Kneeleth not: as also the Satiasti Domine familiam tuam, etc. wherein the Priest giveth us to understand, that the People have nothing at all.  
2dly. That othersome were foolish, as the Memento for the Dead, wherein is prayed that God would remember such as are gone before with the Sign of Faith, and sleep in the sleep of Peace, to grant them a place of comfort, of light, and peace. And the Amen said after the Secrets adjoined with the Per omnia Secula Seculorum's: for how can the People say Amen when they heard nothing the Priest said.  
3dly. That othersome therein were Heretical, as the first Prayer in the Mass for the Dead, and the Offertory: which gives us to understand that the faithful, departed, may be damned, and that such as have believed and hoped, may suffer everlasting Torments.  
4thly. That othersome therein where superstitious, as the Priests sometimes standing, sometimes stooping, sometimes kissing, sometimes crossing, sometimes joining his hands and fingers, sometimes extending abroad his Arms, sometimes going to the one end of the Altar, sometimes going to the other, and removing the Mass-Book, sometimes turning his face to the People, sometimes his back, sometimes speaking aloud as all may hear, sometimes softly as none may hear, etc.  
5thly. That othersome were Blasphemous, as the first Collect upon Ember-Wednesday in Advent, which giveth us to understand that the Feast of Christmas may give us the rewards of everlasting blessedness. The first Collect on Saturday after Easter; which prayeth that by our keeping of Easter, we may deserve to come to everlasting joys. The Prayer at the offering of the Host, which gives us to understand that the Host not yet Consecrated, is profitable to the forgiveness of sins, and Life Everlasting. The Prayer for the fourth Ferie of the Ember days in Advent, the Tuesday after Passion- Sunday, and the Friday in Emberweek after the seventeenth Sunday after Whitsunday, which gives us to understand that fasting may cleanse us, make us worthy of God's Grace, and bring us to the everlasting Promises. A Prayer on the Twenty third Sunday after Whitsuntide, which affirms, 1st. That God desireth to be pleased by the Hosts which the Priest offereth.  
And 2dly. That God would by those Hosts have safely restored to us the same, although not yet Consecrated. The Memento for the Living, in which the Bread and Wine not yet Consecrated, are offered to God for the Redemption of Souls. A Prayer which desireth that God would accept the Blood of his Son, the Redeemer of the World, as formerly he did the Blood of the Beasts. And the Consecrations of Ashes, Candles, Boughs, Cheese, Eggs, Bread, Fire, Frankincense, Paschal and Water, wherein is given to the Creatures, that which belongeth only to God and Christ, as the Power to forgive sins, and to justify and save.  
6thly. That othersome therein were Idolatry, as the Priests bowing to the Altar, his bowing to Holy Relics hid in the Altar, and both Priests and People's Adoration of the Host and Cup.  
And 7thly. That othersome therein were Magic, as the Charming of Water and Salt, etc. and the effecting of things by charmed Images, and charmed Bells, etc.  
Upon this, leaving my Friends and Fortunes beyond Sea, I came presently for England, where approving well of the English Church, I was at length (after great persuasions [by one accounted therein very eminent] to the contrary) reconciled thereunto; but was so long afterward before I got an Employ, that I was like to starve. Some of the Clergy promising me that which they never did perform; and others liking me the worse for coming over from the Church of Rome: so that had it not been for some few certain persons, they would have driven me (had it been possible) back again to the Papists. After this the Right Honourable the Countess of Feversham (merely out of Pity) gave me a little small Vicarage, several of the Clergy then promising me in a short time to amend my condition, but they did it not. Since which the Court of Canterbury (notwithstanding I was Legally Instituted and Inducted by the Dean and Chapter, etc. and had peaceably at least a year and half, if not more, enjoyed my Living) finding I had not had a Certificate of my subscription to the Declaration, mentioned in the Act of Uniformity annexed to the Book of Common Prayer; (notwithstanding my Legal Subscription [in all respects] to the said Declaration, and the vacancy [both at my Institution and Induction, and during the three Months the Act allows in which to have the said Cerificate] of the See of Canterbury, in which my Living was; so that there was neither Bishop nor Ordinary [as the said Act requireth] too give me such a Certificate) did first sequestrate my Living, and afterward pronounce it ipso facto, void, not suffering me to come into my Church, or to receive from the same any benefit. So that now I am again like to starve; (and in all bability had starved  this, had it not been for my Lord Rockingham, Dr. Lewis Rector of Benefield in Northamptonshire, and some few others, (whose late exceeding great favours shown me, I pray God requite.) And what to do I know not: return to the Church of Rome, I will not; dig I cannot; to beg I am ashamed: and should I (could I follow any other Employ) leave off the Ministry, I should fall under the Lash of one of the Canons of the Church of England. And thus, notwithstanding I have forsaken the Romish, and (in all respects) conformed to the English Church, I am in a straight every way. In fine I cannot but wonder that the Blasphemous and Idolatrous Church of Rome, should have Colleges both at Paris and at Rome richly endowed for Perverts; and the Church of England, pretending to abhor and loathe Her, should make no Provision, or afford in the least any Employ to Converts.  
FINIS.