antiquity TRIVMPHING OVER novelty: WHEREBY IT IS PROVED THAT antiquity is a true and certain Note of the Christian catholic Church and verity, against all new and late upstart heresies, advancing themselves against the religious honour of old Rome, whose ancient faith was so much commended by S. Pauls pen, and after sealed with the blood of many Martyrs and worthy Bishops of that Sea.  
With other necessary and important questions incident and proper to the same subject: By John FAVOVR Doctor of the laws, sometimes Fellow of New college in Oxford, now Vicar of Halifax.  
job 8.8. Inquire I pray thee of the former age, and prepare thyself to search of their Fathers( for we are but of yesterday and know nothing, because our dayes vpon earth are a shadow:) shall not they all teach thee, and tell thee,& utter words out of their hearts?  
Hieron. ad Pammach. Epist. 5. c. 8. Aut proffer meliores epulas& me conuiuâ utere, aut qualicunque nostrâ coenulâ contentus esto.  
LONDON, Printed by RICHARD FIELD dwelling in Great Woodstreete. 1619.   

TO THE MOST REVEREND FATHER IN GOD, toby, BY THE PROVIDENCE OF GOD, LORD ARCHbishop of york his Grace, Primate of England and Metropolitan, mine honourable good Lord and Patron, increase of grace now, certainty of glory for ever.  
Most reverend,  
I Owe myself, and all I haue, unto your Grace, much more my service, with the labour of my hands, head and heart, as most bound. Though Truth need no Patron, being itself free, and that which freeth us; protected by the God of truth, preached by him that is the Way, the Truth and the Life; published, preserved and inspired by that Comforter that is the Spirit of truth, and therefore is great, and must prevail: yet do I betake myself and my slender endeavours to your Graces protection, as my chief Patron; leaving Gods truth, which I haue laboured to make manifest, to his own gracious blessing, and the censure thereof to his most Christian, catholic, and apostolic Church.  
Your Grace did not onely by speech move me to meditate vpon this subject, but also gave me great encouragement to proceed, when I presented unto you a few sheets of paper the next morning after your motion, a slender model of one nights framing. Hereunto I was pricked forward by a godly emulation( and it is good to emulate the good ever, yea and not onely the good, but the evil also in that which is good, as by the example of the unjust steward appears) partly toward those multitudes of Authors, sacred, profane, old, new, friends and foes, with whose works your Graces great and good Library is plentifully furnished; deeming it a shane to myself, being then threescore yeares old, to die and sorrow like Callicrates, who as he gave up the ghost, said, My death grieveth me not, because I came out of my country to die; but it grieveth me to die before I give a wound unto mine enemy. So verily it grieveth me not to be old, or to die; but it would grieve me to die before I had wounded a head of that beast which persecuteth the Saints of God. Wherefore seeing so many haue written great and tedious volumes against the truth, I would not pass like an arrow in the air, or a ship in the sea, and leave no monument behind me, to put my flock in mind of those things which I would wish to be believed after my departure; as well by my pen, which may haply pierce when I am dead, as by my tongue, which shall not cease( if it please God) to preach while I live: and God knoweth I desire to live no longer. Yea and not without some emulation of your Graces self, whom I continually observe to be as painful in your studies, as diligent in your preaching; as active in your government, as affable in your entertainment; as judicious in the observation of all authors as ever: which I haue not onely considered with due admiration, but also been emulous to follow and imitate such a guide, and so good, quamuis non passibus aequis. These haue been my motives. Such as my poor labours are, I present to your Graces feet, as a part of that duty which I owe for the great bounty of your more then liberality and continual favour extended to me and mine. Which if they shall be vouchsafed your fatherly acceptance, I shall solace myself as Antimachus did, when all his auditors failed save onely Plato: Legam nihilominùs: Plato enim vnus mihi instar omnium est. So if all my readers should fail me but your Grace, I would notwithstanding writ; for your Grace unto me is in stead of all, seeing you haue already stood me in more stead then all. If these obligations of your desert and worth, were either by my negligence forgotten, or by mine unthankfulness misprised; yet the very subject matter of my book would challenge it for your Grace before any other, and as soon from me as from any other.  
For I writing of antiquity in mine old age, to whom should I commit it( for I cannot commend it) but to an Ancient in Gods Israel, who is the staff and stay of my declining dayes? And seeing I hold, that the most Ancient Religion is the best, why should I not offer it to the most ancient Doctor of divinity that I hear of in this land, and the most ancient Bishop, both for age and consecration, that I know in our Church? who hath not onely red all the Ancient Fathers with a diligent eye, but hath also noted them with a judicious pen( as mine own eyes are witnesses, and God reward you for such my liberty) and made continual use of them in his Sermons, as any ancient Father in our nation, shall I say? yea in all christendom, as I dare say, and verily do beleeue: which our aduersaries howsoever they did envy it, yet in their conscience could not deny it.  
Wherefore as Cicero wrote his book De Senectute, in senectute; made noble Cato Maior his object, as the best pattern whereto he might conform his project; and commended it to Pomponius Atticus an old man, as the worthiest Patron of such a subject: So my poor self, in these mine old yeares( having entred my Climactericke) for the comfort of mine age, haue penned this little passage of the oldest Religion, and chosen your Grace as the fittest and most worthy Patron thereof. Not to be tedious or troublesone to your Grace any farther, I will beg leave( which your Grace will vouchsafe) to usurp in the conclusion of mine Epistle, that which your old friend and familiar used as the Preface of his book: 
Cicero de Senectute.  Nunc mihi visum est de senectute( siue Antiquitate) ad te scribere: hoc enim onere quod mihi tecum commune est, aut iam vrgentis, aut certè aduentantis senectutis,& te,& meipsum leuari volo. Etsi te quidem, id modestè& sapientèr sicut omnia,& far& laturum esse certò scio. said mihi cum de senectute,( id est, Antiquitate) vellem aliquid scribere, tu occurrebas dignus eo munere, quo uterque nostrûm communitèr vteremur. Mihi quidem ita jucunda huius libri confectio fuit, vt non modò absterserit omnes senectutis molestias, said effecerit mollem etiam& iucundam senectutem. Nunquam igitur satis laudari( Theologia& Antiquitatis peruestigatio) potest, cvi qui pareat, omne tempus aetatis sine molestia, imò summa cum laetitia& conscientiae securitate posset degere.  
Your Graces most humble and bound chaplain, John favour.   

To the Readers.  
MY hearts desire and endeavour in this my poor labour, hath been, and is, to glorify God, and benefit his Church. What I haue, or shall attain unto, standeth and resteth vpon Gods blessing, and the Christian catholic Churches censure. My humblest prayer to God is, that my heart and work may be acceptable in his sight, and profitable to his Church. My tender suite unto this Church, is, that my pains may rest approved unto each honest heart; or that I may receive brotherly admonition from the learned, for any thing in it which is amiss. As for them that are without, I say, Parum est me à vobis judicari, aut ab humano die. If those which sit in scorners chair shall contemn or condemn me, I will solace myself with Seneca, Argumentum est recti malis displicere. If my glorious Father and gracious mother justify me, I shall care little who condemn me.  
Yet because Readers may be of diuers fashions and factions, some benevolent and propitious, some malevolent and captious; some ignorant, though malicious; some better instructed, yet humorous; some pregnant enough to discern, yet as peevish and peremptory, either wittily to carp, or wilfully to misconstrue, or wickedly to pervert and slander what may be mistaken or wrested; I haue thought good to address a few words, and become an humble suitor, or an earnest solicitor of all that shall read, and will censure this my book. For how many readers, so many censurers I look to find. To whom I would tender in general but two requests: That they would read this book with Christian humility, and censure it with brotherly charity, without prejudice or partiality. And perhaps it will not be amiss to read twice, before they censure once.  
I was first moved and lead to this labour by the commanding entreaty of my most reverend Lord, whom I am bound to honour and obey whilst I live. A long sickness succeeded the first motion: yet it being rather tedious by continuance, then vexatious with pain, I made it advantageable to my purpose, stolen so much time for meditation and search, as furnished me with more speed to pen it, in that order wherein it is now digested.  
Wherein notwithstanding I had many impediments, well known unto the places of my residence: as preaching every Sabbath day, lecturing every day in the week, exercising iustice in the Common-wealth, practising of physic and chirurgery, in the great penury and necessity thereof in the country where I live, and that onely for Gods sake, which will easily multiply both clients and patients: yet the night hath afforded me that which the day would not allow me: the silence and quiet whereof, hath ministered much matter and means to further my meditations. The due consideration whereof, I do not tender as a vain boast, or an excuse for myself: but to stir up the able minds of many that are more learned, and better furnished in this kind then I am, who live either in Cathedrall Churches or colleges, or are placed over small congregations, where they haue more ease and leisure, with fewer distractions and impediments then such as myself haue, to set their hands and their hearts with Ezra and Nehemiah to the repair of Gods Temple and city, against Tobiah and Sanballat beyond the river, that is, the Pope and the Iesuites, with other conspirators, who terrify the peoples hearts from so needful and gracious a work as the entertainment of Christs truth and Gospel, to the saving of their souls. The Pope with brief vpon brief, privilege vpon privilege, Indulgence vpon Indulgence, encourageth his Iesuites and other Priests, Regulars and Seculars. They like swarms of Locusts overspread the field where Gods precious seed is sown, and are not onely diligent and painful in compassing sea and land to make Proselytes, the children of hell, seven times worse then themselves, but are ready to adventure their lives, even out of their blood to raise a seed of sedition and rebellion to Antichrist their sole and sovereign king; whilst too many amongst us are so lumpish and idle, as if the danger appertained not unto vs. We haue( blessed be the name of God) many vigilant Pastors and reverent Doctors, that preach diligently, and writ learnedly of all controversies questioned in these evil times, who neither prefer pleasure nor profit, nor honour, before the aduancement of Gods glory and the benefit of Christs Church; neither would spare their lives for the furtherance of the gospel. Yet haue we some that are not provoked by their good example, but propose unto themselves a more broad, pleasant and easy way, as if the way were not narrow that leadeth to life. Whom I would onely entreat as brethren, seriously to consider the improbous labour and incessant industry of our aduersaries, who are so captious as to cavil at all we say or do, that make mountaines of mole hills, great outcries vpon small occasions, God knoweth, and are ready to call our virtues vices, and for our sakes whom they hate, speak evil of the way of truth which we profess, and they know not; and never to suffer their hypocrisy to outface our sincerity, their policy prevent our due circumspection, their crafty informations outstrip our plain and honest dealing in the sight of God or men; lest their double diligence in evil, rise up in iudgement against our negligence in good: or lest their mouths be unjustly opened against the truth, for the vnholines of those that preach& profess it. Let us rather stop the mouths of foolish and ignorant men by well doing, and glorify God in our holy calling, lest God require it. O that the careful governors, by the well established discipline of our Church, would take order to stir up the minds of such Ministers as are able unto this work, and spur the idle forward, and make them go or bleed; and by due punishment chastise the insolency of fruitless and careless men if any such be, to a speedy reformation, or utter expulsion; that the pleasant pasture of the labouring ox, be not devoured either by lazy asses or ravening wolves.  
My learned and studious fathers and brethren I would humbly pray, friendly to admonish me of any thing in my book, which an adversary may not onely justly tax, but probably calumniate; that I may receive advertisement and admonition from a friend, before a reproof from an adversary; that the mouth of reproach may be stopped, before it be opened to slander the gospel for my sake. If I shall haply receive your approbation, it shall stand for my real and comfortable contentment and satisfaction. Upon the ignorant, curious, captious or malicious I repose not my credit. For Ea est profectò jucunda laus quae ab his proficiscitur qui& ipsi in laud vixerunt. 
Cicero.  If I haue offended, let the righteous smite me; for the stripe of a friend is better then the kiss of an enemy, when the balm of the wicked may break my head. If the lewd should approve or applaud me, I might fall into Antisthenes fear: O me miserum, metuo ne in crimen aliquod inciderim.  
If any of our aduersaries shall undertake by writing to answer this that I haue published, I would entreat them also that they would writ as becometh divines, without the spirit of Rabsheca that railed on the living God. To avoid all personal calumniations, which as they are beside the cause, so do they not further the affection of any honest mind, and are most disgraceful to them that use them. Michael gave not railing words to the divell. It pleased God himself to visit and comfort his Prophet in a soft and still air, rather then in fire, tempest or earthquake. It was a good motion, Discite à me, quia ego mitis& humilis sum; and as good an example to follow, When he was reviled, he reviled not again. Which I remember the rather, because many of our aduersaries books, wherein they answer others on whom they would rail, which mattereth not so much where no person is touched, are divulged either without names at all, like speechless idols, or onely with a pair of letters, perhaps truly importing the first characters of their names, but for the most part transposed, that Oedipus himself could not find out the riddle: or a plain counterfeit name, as Mattheus Tortus for Robert Bellarmine, appearing unto the world like whifflers at a play, with vizards of diuers shapes to terrify or delude the simplo, and to abuse whom they list without controlment, while themselves are unknown, as disguised in such hypocritical and dissembled attire. Which notwithstanding is not onely censured as a fault in Printers, qui saepe tacito, saepe etiam ementito praelo,& quod gravius est, sine nomine authoris imprimunt, by the conventicle of Trent, but also by a solemn Decree is forbidden for ever hereafter: Decernit& statuit, vt nulli liceat imprimere, aut imprimi facere, quosuis libros de rebus sacris sine nomine autoris. Though they haue a crafty cautel following, yet this were a good rule, were it generally observed, especially in matters of controversy, where there may be expectation of answer or reply.  
Finally, I would entreat, that if any answer be published, it be not general, or at randon, or by snatches and pieces, but distinct and particular, either by Paragraph and Paragraph, or by Chapter and Chapter, as it standeth in order. These conditions are reasonable, friendly and Christian, becoming both the cause we handle, and the men we profess ourselves to be; and so let causa cum causa, ratio cum ratione concertare.  
The Lord Iesus give a gracious blessing unto these my pains in the work of my ministery, and that not onely I, but all my brethren may be found faithful in the fruitful employment of his talents committed unto us, unto the day of the strait reckoning and account, at that great iudgement, when every mans work shall be approved or disallowed before the feet of that Lord who shall judge both quick and dead at his appearing in glory.   

THE CONTENTS.  

CHAP. I. NOthing is more dangerous to the Christian catholic Church, then the usurped pretence of antiquity, and the false imputation of novelty, whereby the truth of God is deluded, and error supported among the children of unbelief, within the bosom of the seeming visible Church.  
CHAP. II. It is not expedient, but necessary, that every Christian catholic should in his own particular know, how to distinguish between this pretended antiquity, and imputed novelty.  
CHAP. III. What true antiquity is, with the bounds and limits thereof, when it began, when it ended.  
CHAP. IIII. That this onely antiquity precedent, being first and therefore oldest, is a true and certain note of the true Christian catholic and apostolic Church and Religion, without any exception or limitation.  
CHAP. V. All aforesaid notwithstanding, we will not so confine antiquity in trial of verity to that one evidence which is the Scriptures onely; but for all mens more abundant satisfaction, we will enlarge the bounds of antiquity to ancient councils, Fathers, and Histories, which are the largest borders of probable antiquity.  
CHAP. VI. Whether Protestants or Papists( as the Christian world is now divided or styled) do admit or reject the first and chiefest antiquity, which is the Scriptures.  
CHAP. VII. Whether Protestants or Papists admit or reject the second antiquity, which is the councils.  
CHAP. VIII. Whether Protestants or Papists admit or reject the third evidence of antiquity, the Fathers.  
CHAP. IX. Whether Papists or Protestants admit or reject the fourth evidence of antiquity, Histories.  
CHAP. X. In place of canonical Scriptures, the Romanists obtrude Apocryphals, Traditions, which they call unwritten verities, but indeed are uncertain vanities, and unfit to be urged or used in questions of faith or manners.  
CHAP. XI. Instead of ancient councils, the Romanists press us with late partial conventicles, which they call general and ecumenical councils, but are unworthy the Church of God.  
CHAP. XII. For ancient Fathers, the Romanists offer us new Fellowes with old names. Some grave men indeed, but stripped out of their own comely ornaments, and harrowed out of their wits, and so made incompetent iudges, or witnesses for the truth. And for abundant cautel, they take their own schoolmen, in defect of old Fathers indeed.  
CHAP. XIII. When the ancient and approved histories will afford no help to repair the ruins of the roman Synagogue, her builders seek relief from fables and Legends, the dreams and devices of monastical Locusts.  
CHAP. XIIII. When all is said and done, it is neither the antiquity of Scriptures, councils, Fathers or Histories, nor the supply of Traditions, conventicles, bastard Fathers, or Legends, that can confine the roman catholics within the limits and bounds of truth, for the trial of their religion; but all must be referred to the catholic Church: this must be understood for the Church of Rome, and this again must be contracted into the Popes person, who must stand sole judge in all matters of faith: and this must be the present Pope for th● time being, or none other.  
CHAP. XV. Suppose there must be one such universal judge in the Church, to whose final determination all controversies must be referred,( which notwithstanding is unreasonable and unpossible) yet the Bishop of Rome, things standing or rather falling, as they do, and long haue done, cannot, may not be that universal judge, for many reasons.  
CHAP. XVI. If the state of the roman Church were such as is said in the head, it was as ill at the least in the members, which caused and increased ignorance and superstition: these gave way to heresy in doctrine and dissoluteness of life; and thence to that apostasy from faith, and ataxy in manners, which hath long continued, and yet remaineth in that Church to this day.  
CHAP. XVII. whatsoever is pretended of the corruption and apostasy of the roman Church in faith or manners, it is most certain that the romans faith was once commended by the Apostle Saint Paul, and was after continued sound under the holy Martyrs, Bishops of that sea. show when, how, the time, the means by which this once holy Spouse of Christ fell from her first integrity, to such error in faith, such lewdness of life?  
CHAP. XVIII. By what principal means was the apostasy of the roman Church begun, strengthened, and so long continued.  
CHAP. XIX. If the catholic roman Church were so declined, or rather fallen away, and continued in that defection so long; then what became of our ancestors, who lived and died in those dayes of darkness, are they all condemned?  
CHAP. XX. How may an unlearned true hearted Christian catholic, in this present roman defection from the true Church and faith, and in so great variety of opinions as are now ventilated in the Christian world, secure himself, and haue his conscience satisfied with comfort, that he is a member of the true, holy, ancient, catholic; and apostolic Church.  
CHAP. XXI. Seeing our Aduersaries will haue no other witnesses but domestical, against whom we may justly except: no other judge but the Bishop of Rome their obliged friend, our capital enemy; often ignorant, unjust, and wicked, and therefore partial and incompetent; we vpon so just cause appeal, from Babylon to jerusalem, from Trent to Nice, from Romes new consistory on earth, to Gods tribunal in heaven; from that pretended Vicar, to God the Father, and to Iesus Christ his son, the just judge of quick and dead, with the holy Ghost the sanctifier of the Elect, for a faithful and final sentence, whether Protestants or Papists haue and hold the truth of God in their Religion.    


CHAPTER I.  
Nothing is more dangerous to the Christian catholic Church, then the usurped pretence of Antiquity, and the false imputation of novelty, whereby the truth of God is deluded,& error supported among the children of unbelief, within the bosom of the seeming visible Church.  
NO wind hath been of so great force, to remove the wavering mindes of unconstant men from the grounds of evident truth, as the vain blast of pretended antiquity. Not because true antiquity is a vain blast, or should be compared thereunto: but because vain men, who are altogether set on the love of vanity, 
Psal. 4.2.  puffed up with the unconstant wind of their vanishing imaginations, abusing the name thereof to credit their novelties, without the nature and substance of it, haue withdrawn ignorant seduced men from the way of truth; like a shooting star, which being indeed a gross Meteor, exhaled from the foggiest earth in far distance, hath the shining and glory of a true fixed star, and so is taken by the rude and simplo, but the skilful Astronomer can easily discover it; yea the most rude and ignorant, when they find it, and feel it, can descry it, to be but a slimy slough, that hath lost its brightness, and is good for nothing.  
2 No terror hath so withdrawn men, 
1. Cor. 14.20.  that are Children in understanding, though strong in malice, as the visard of Antiquity; not that true Antiquity is a visard, 
1. Pet. 2.16.  more then Christian liberty is a cloak for maliciousness: but because the betrayers of truth, abuse it as a vizard, both to cover the deceit of their infoysted novelties, and to obscure the truth which they trample under foot, as swine do do pearls, or dogges holy things. 
Math. 7.6.  They teach the ignorant to call superstition the old Religion, and the reformed religion the New learning. As the brutish theeues in the borders were wont to say, that the commandement of God, 
To old M. Gilpin.  Thou shalt not steal, was not Gods Old Law, but a New Law, of King henry his making. Or like the clergy of Scotland, in the dayes of their ignorance; qui Nouitatis nomine offensi, contendebant Nouum testamentum nuper à Martino Luthero inuentum, 
Buch. in hist. rerum Scoticarum, l. 15.  ac Vetus testamentum reposcebant: Who offended with the name of novelty, contended the New Testament to be of Martin Luthers making, and therefore required the Old testament. So ardent were they for Antiquity, against novelty, they would haue the Old testament, but not the New. And that this ignorance may not seem monstrous, though it be marvelous, 
Fox. Acts,& Mon. p. 1266.  the Bishop of Dunkelden, George Treiton, who lived about those times, professed to dean Thomas Forret, that he knew neither the Old testament, nor the New; but his Portuise served his turn. In so much that it grew to a proverb, Like the Bishop of Dunkelden, that knew, neither the Old law, nor the New. And therefore it was no wonder, that the clergy could not distinguish the one from the other, when a Bishop was so learned that he knew neither. About which time there was a great dispute, which troubled such learned BB. long, whether the Pater noster might be said to the B. Virgin mary; when one answered perhaps rashly, yet very unhappily; Let God haue his Pater noster, &c. let our Lady be contented with her Aue, in the divels name. Yet perhaps it is not so barbarous to say it to the blessed virgin, as to Saint Barbara or Saint Katherine, 
Bellar. de Sanctorum Beatit. l. 1. c. 16.  in Bellarmines conceit. And left jerusalem should mock her sister Samaria with this gross darkness, I could tell of a Doctor in Cambridge, a little before the beginning of King Edwards dayes, who finding a New testament of Erasmus translation in a scholars hand, took and red it a while, and redeliuering it to the owner, said, It was a pretty book, but he had never seen it before. Robert Stephens reports also of a great Sorbonist in Paris, 
Respons. 1552.  that swore per diem, quod nunquam sciret quid esset nouum testamentum, by the day, he never knew what was the New testament. This is the less strange, if we consider that the Scriptures were seldom or never red in schools, but either Dionysius, or the master of the Sentences, or Thomas Aquinas, or bonaventure, schoolman vpon schoolman: but none vpon the old Testament, or new. And by these means each took of other, at second hand, and so forsaking the fountain of living waters, 
jer. 2.13.  they digged unto themselves pits, yea broken pits, that would hold no water.  
3 Thus either the blind leading the blind, 
Math. 15.14.  or the malicious subverting the wilful, do either ignorantly pretend, or wickedly obtrude the name of antiquity against all reformation, as an armor of impregnable proof; though they know not what it is, neither can discern between New and old. Yet Bellarmine maketh this, even such as it is, 
Bellar. de notis Eccles.  the second note to prove the certainty of the present roman Church.  
But when the arrows of Gods, not onely ancient, but everlasting truth, shall be shot against this false pretence, Adams fig leaves could as well cover his nakedness from the sight of God, 
Gen. 3.7. 1. Sam. 17.  or Goliahs forehead withstand the stroke of Dauids sling, as this mask can cover the shane of Rome, or gainstand the force of Gods eternal truth: though her face were of the mettall of the Giants boots.  
4 Valiant josuah, 
josuah. 9.12.  and the sagest elders of Israel were deceived by the Gibeonites, shrouded and shadowed under this veil. They pretended nothing but Old clothes, Old shoes, rent bottles, torn bags, sour drink, mouldy bread, all old, and all so old, that all was nought, and themselves too: all affencted, all dissembled Antiquity, never a word true; and yet such wise, such great men, under this pretence were deceived. No marvell then if many, neither so valorous as josuah, nor so wise in experiment of policy as the ancients of Israel, be sometimes overtaken with this slight, while the Gibeonites of Rome bring such old stuff, moth-eaten and canker-fretted monuments, that to the simplo may bear a probable show of Antiquity, but being thoroughly sifted and seriously examined, they appear, as indeed they are, mere intruders vpon the ancient evidences of the Church, which they either falsify by rasing, or interlining, or make away by imbezeling and purloining, or sophisticate by glozing, and commenting, or bring in their room New inventions under the names of old Authors, and so craftily cousin the people of God.  
5 There is most danger and cunning in counterfeiting the most precious metals. To sophisticate base minerals will never quiter cost. This makes the Romanists so eager and desperate in adulterating of Antiquity, because it is a pearl of most esteemed price, which once entertained by them whom they desire to deceive, 
Hieron. ad Trapezitam.  is holden as a jewel of most precious value, but any skilful lapidary can soon espy the Alchumy. It seemeth gold, it is but brandished brass; it seemeth a ruby, one of the stones in Aarons holy attire, or a foundation of new jerusalem, wherein is admitted no counterfeit; but it is onely a polished Garnet: It beareth resemblance of a Diamond, but it is digged out of Saint Vincents rock, as good as a Saint Martins chain. At one word, many things are offered and urged for antiquity, which vpon trial prove mere novelty, yea and worse then vanity, a plain nullity.  
6 When Constantine the first constant Christian Emperour came to byzantium, there came to him certain Philosophers, and complained that he worshipped not God as he ought to do, and that he practised certain novelties in holy things, bringing in a New kind of worship into the commonwealth, Praeter ea quae eius Maioribus visa sunt,& Graecorum Romanorumque Principibus, quos transacta saecula habuerunt: Besides, those things which seemed good to his Ancestors, and to the Nobles of Greece, and Rome, who lived in passed ages. If this noble and religious Emperour had not been as an angel, to discern truth from error, good from evil, this shadow of antiquity might haue deprived him of the substance of verity. But theirs was fabulosa Antiquitas, 
Erasmus in Paracl. in Athan.  fabulous Antiquity, a babble to please fools, no solid learning to convince conscience.  

Epist. Simach. apud Ambro. lib. 5. Epist. 30  7 Simachus the perfect of a City, wrote unto the Emperour Valentinian, for the continuance and support of heathenish Idolatry; his greatest inducements were, Praestate oro vos vt ea quaepueri suscepimus, senes posteris relinquamus: I beseech you that what we learned when we were children, that we may leave in our old age, to our posterity. And again, Si longa aetas authoritatem religionibus faciat, servanda est tot saeculis fides,& sequendi sunt nobis parentes, quisequnti sunt foeliciter suos. If old age give authority to religion, then must we preserve the faith of so many ages, and our fathers are to be followed of us, who most happily succeeded theirs. And again, Sera& contumeliosa est emendatio senectutis. The reformation of old age, is late and contumelious. What a face of Antiquity pretendeth this deceived Idolater? I will omit the answer, and commit the reader to Ambrose in the next Example, and to Prudentius that answered the same. Therefore Constantine did wisely when he published his edict for the Christian religion, in preventing this objection of the heathens,( who ever pretended Antiquity) saying, 
Euseb. in vita Const. l. 2.  This our religion is neither new nor newly invented, but is as old as we beleeue the creation of the world to be: and which God hath commanded to be celebrated with such mysteries as seemed good and pleased him: but all living men are liars, and are deceived with diverse and sundry illusions, &c. Wherewith we may stop the mouths of our roman aduersaries, Our religion is neither new, nor newly invented,&. and theirs is never a whit the better for its age, rather pretended then proved, to be old.  
8 If such pretended antiquity in that good Emperors dayes, had received admittance& accepance, Christian religion had been disgraced for the time, if not degraded for ever; This is the very plea of counterfeit catholics at this day. 
Ad Philadelp.  Ignatius was troubled with such pleaders, and proctors for idolatry. audivi quosdam dicentes, nisi evangelium in Antiquis inuenero, non credam: I haue heard some say, except I can find the gospel in the Ancients, I will not beleeue. To whom not only his answer would serve, His ego dico, jesum Christum mihi pro Archiuis esse cvi non parere manifestum est exitium,& Antiquitas mea Iesus Christus: I say to these, that Iesus Christ is to me a treasury of Charters, to whom not to obey is manifest damnation:& my Antiquity is Iesus Christ: But also that if they had grace to seek, they might haue found the gospel in Paradise, when the promise was made that the seed of the woman should bruise the serpents head: 
Gen. 3.15. Gen 12.3.22.18. Euseb. de praepar. evang. l. 10.  with Abraham, when it was foretold by God, that in his seed all the nations of the earth should be blessed: with many more in the books of Moses, whose writings were Vetustissima& ante omnes alios scriptores,( as Eusebius, from Iosephus reporteth,) most ancient and before all writers. Thus the heathen on all hands, contemned the Iewes, and condemned the Christians, vpon this onely surmise. Wherein they flattered themselves, as the pretended catholics do at this day: that they had a certain Antiquity of their own, and therefore they would not obey the truth, which they reputed novelty. As the captain that persecuted the Martyr Romanus objected, 
Prudentius in hymmis de  Thy crucified Christ is but a alleys God, the Gods of the Gentiles were of most Antiquity; yet was Christ never the less the everlasting son of his Father, who is God above all to be blessed for ever; was before Abraham, and before the world, which was made by him, without whom nothing was made.  
9 I think Idolaters haue the lucke on't,( as we say.) The Samaritans after Israels captivity, 
2. Reg. 17.34.  unto this day they do after the old maner; they neither feared God, neither do after his Ordinances, nor after his customs, nor after the Law, nor after the commandement, which the Lord commanded the children of jacob, whom he name Israel. 
Ver. 40. — they obeied not, but did after their old custom. These were Israelites as well as heathen, therefore they had ordinances and customs, and a Law from God, older then their old maner, and these old customs which they pretended. Yet see how strangely they were withdrawn from the true service of God, under the show and semblance of Old manners, old customs: unto which they seemed to be so wedded, yea so bound, so chained, that even unto the time of our saviour Christs appearing in the flesh, they would worship God where their fathers worshipped. 
John 4.20.  Our fathers worshipped in this mount. They had an interuenient commandment of God, 
Deut. 12.5.  to seek the place which the Lord their God should choose out of all their tribes, to put his name there, and there to dwell, and thither should they come, &c. They had the manifest testimonies of the Prophets: God refused the tabernacle of joseph,& choose not the tribe of Ephraim: 
Psal. 78.67.  but choose the tribe of Iuda and mount Sion which he loved: he built his Sanctuary as an high palace, like the earth which he established for ever: And again, 
Psal. 87.1.  God laid his foundations among the holy mountaines, The Lord loved the Gates of Sion above all the habitations of jacob. They had the prayer of Salomon; That the eyes( of the Lord) may be open toward this house, 
1. King. 8.29.  ( which he had built in jerusalem) night and day, even toward the place whereof he had said, My name shall be there. They had Gods own choice, I haue chosen jerusalem. 
2. Chron. 6.5.  that my name may be there. They had Gods own approbation, and ratification of his choice, 
2. Cron. 7.12.  yea and his gracious promise annexed thereunto, I haue heard thy prayer, and haue chosen this place for myself, to be an house for sacrifice. Yet neither Gods commandement, nor the Prophets testimonies, nor Salomons prayer, nor Gods choice, nor confirmation, no nor his promise annexed thereunto, could wean the samaritans from the place where their fathers worshipped: So potent, so violent, is the persuasion of Antiquity, if it be once fastened to the hearts of men, especially if it find either profit, or pleasure, or ease, joined therewithal.  
10 As the profane Israelites preferred their Old diet of fish, 
Numb. 11.15.  cucumbers, pepons, leeks, onions, and garlic in Egypt, whereunto they had been used four hundred yeares, and which they had for nought, and very good cheap, before the remembrance of the hony, nuts, almonds, 
Gen. 43.11.  and spices which their fathers had, when they lived in the land of Canaan, yea& before the present fruition of Manna, Angels food in the wilderness. So do our roman Samaritans, our Israelitish recusants at this day. Our Rhemists could see, 
Annot. in John 4.20.  I cannot say a moat in the samaritans eye, but that beam in those Idolatrous eyes, that they pretended their worshipping there to be more ancient then the Iewes at jerusalem, referring it to jacob: yet they cannot see a greater beam in their own eyes, who haue not so much pretence, nor such probability as the samaritans had. For they had the Antiquity of jerusalem indeed, though the law of God coming after, made that argument of none effect. But the romans haue not their antiquity beyond Gods commandements, but after the gospel was preached; and therefore cannot so much as in pretence prescribe any show of antiquity beyond that verity which the gospel offereth. 
Esay. 10.9.  But is not Calno, as Carchamish? Is not Hama as Arphad? Is not jerusalem, as Samaria? ask the Prophet ieremy, who will not onely tell you, but complain most grievously of the people in his time, 
Ierem. 44.17.  that said, We will do whatsoever thing goeth out of our own mouth, as to burn incense to the queen of heaven,& to power out drink offerings unto her, as we haue done, both we and our fathers, our Kings, and our Princes, in the cities of Iuda, and in the streets of jerusalem; for then had we plenty of victuals, and were well, and felt no evil. Since we left off— We haue had scarsnesse of all things, and haue been consumed by the sword and by the famine. Are not these words, in the whole effect of them, in the mouths of all the old superstitious people of this land? And do not the young learn of the old? When we prayed to our Lady, and offered tapers on candlemas day, and heard mass as we haue done, both we and our fathers, our Kings and our Princes, in the Cities of this land, then we had plenty of all things, and were well, we felt no evil. But since we haue left the religion of our fathers, our kings and our Princes, we haue scarsnesse of all things.  
11 The old superstitious people of Christ-Church in Hampshire, would say, that there came fewer Salmons up their river, since the mass went down: for they were wont to come up when they heard the sacring Bell ring; as true as the fall of Tenterdon steeple, was the cause of Goodwin sands. Thus do they measure religion by their bellies, by prosperity and adversity; but the pretence is still, that the former way was the Old way, and that Oldway was the best way. But what answereth the Prophet? 
Ierem 44.21.  Did not the Lord remember the incense, that was burnt in the Cities of Iuda; and in the streets of jerusalem? You and your fathers, your Kings, and your Princes, and the people of the land— the Lord could no longer forbear because of the wickedness of your inventions— therefore your land shall be desolate, and an astonishment, and a Curse, because you haue sinned against the Lord, and haue not obeied the voice of the Lord, nor walked in his law, nor his statutes, nor in his testimonies, therefore is this plague come vpon you, as appeareth this day.  
12 If a present spectator of the occurrences in these times, had written a story, of the experimented nature and disposition of our deceived ignorant people, who are yet every day taken with this pleasing bait of their fathers dayes; he could not haue more directly& significantly described it, then the Prophet did in that age, when the truth of God, preached and proclaimed by the messengers of God, was utterly disgraced and abandoned, because the eyes of wretched men were blinded, and their hearts misled by this bewitching and out-facing, crooked and misleading Lesbian line of pretended antiquity.  
13 When the Prophet Isaiah foretold the destruction of Tyrus, he upbraided their obstinacy, with that wherein they most gloried: Is not this that your glorious city? 
Isay. 23.7.  her antiquity is of ancient dayes. What a braving style was this? yet even this their glory was their shane. It seduced them, and hardened their hearts in the dayes of their prosperity, it could not defend them in the day of their destruction.  
14 Is not this the very case of Rome at this day? She glorieth in nothing more then in her antiquity of ancient dayes, which maketh such a glorious show, that it utterly dazeleth bleared and weak eyes, in these flourishing dayes of Antichrist, and misguideth them to the pit of everlasting perdition.  
15 These fetches haue been observed of the Popes, by others, before this time, Non uno loco deprehenditur &c. This is not once found( only) that they chiefly aim at this, 
Sleidan de 4. Imperijs. lib. 3.  that they may ad the opinion of Antiquity to their laws, to acquire more weight and authority unto them. But this pretence will not serve the turn, 
Dan. 7.9.  when The Ancient of dayes shall come to judge and reuenge his own cause, against the children of disobedience,& that abomination of desolation that yet sitteth in the temple: who under this colour, with-hold the truth of God in unrighteousness, 
Rom. 1.18.  and heap unto themselves swift damnation, even wrath against the day of wrath. For that Alpha and Omega, that first and last, which was, and which is, and which is to come, will bring forth those books of true antiquity in dead, whereby the dead shall be judged of those things which are written in those books, 
revel. 20, 12.  according to their works, Then the evidence shall be given, the verdict shall be taken, and the sentence pronounced, not according to unwritten, and therefore uncertain, but according to written, and therefore most certain, Verities: that is, according to true and undoubted, not supposed and pretended antiquity. Which is a matter very remarkable, especially if we consider, how the Romanists equal( if they do not prefer) traditions of men to the Scriptures of God, as hereafter shall be proved. Let him therefore that hath ears hear what the Spirit saith, 
Chap. 10. revel. 2.11. Rom. 15.4. Psal. 119.105. Psal. 15. ult.  yea what he hath written for our learning, that through patience and comfort of the Scriptures, we may haue hope. For this is a lantern to our feet and a light unto our steps. This is the rule, after which who so walketh, shall never fall.  
16 All other antiquity in comparison hereof, is but novelty, and much thereof pretended and obtruded. It obscureth the light of truth, clean puts out the weak eyes of the simplo, misguideth the ignorant, enrageth the desperate, enforceth error, confirmeth heresy, outfaceth grace, abandoneth religion, and like the gust of a whirlwind overthroweth, rooteth up, or like a whirepoole or quickesand, swalloweth down all arguments never so pregnant, certain, demonstrative, by what reason or authority soever confirmed; and as a flood, and torrent in a tempest, carrieth gravel and dirt before it: so this pretended antiquity taketh all unstable and wavering minded men, all dogged and obstinate hearts, al prejudicate and foreprized conceits, all seared and crusted consciences, 
2. Tim. 3.4.  in a word, all that are louers of the world, more then louers of God, and tumbleth them all on confused heaps, as if in it, and them, were contained all the treasures of truth and piety.  
17 If this blast be allayed with the sweet gull of Gods spirit, 
John 3.8. Exod. 10.19.  which as the wind bloweth, so it inspireth whom it listeth: Or with that mighty strong West wind, which took away the grasshoppers out of the land of Egypt, and violently cast them into the read sea: If this vizard can be pulled off the whore of Babilons face, as Tamar put off her harlots veil, 
Gen. 38.19.  our aduersaries will prove plain Gibeonites, that whatsoever they pretend in show, they intend nothing but deceit in proof; like the counterfeit of Tekoa, who seemed like a woman, 
2. Sam. 14.2.  that had long mourned for the dead, but was indeed the new consort of joab, whose hand was wholly in that matter. joab of Rome sendeth forth his seruants to search for such subtle minions, who would persuade, that the Religion, wherewith they bear the world in hand, is as old as Methuselah, and yet is newer then the profane novelties of words, 
1. Tim. 6.20.  of which Saint paul speaketh: but a Dauids wise, and understanding heart will easily descry& discover them: 
1. King. 14.6.  as Ahijah the Prophet knew the wife of jeroboam by the inspiration of Gods Spirit, though he was blind, and she was disguised.  
18 Melchior Canus gives a very good instance and observation of this passage in Berosus. 
Loc. come. l. 11. c. 6. fol. 327.  Res ita priscas memoria prodit &c. He tells things so old, that though by the conjecture of thine own mind, thou mayst know them to be false, yet by reason of their over great Antiquity thou canst not reprove them. For in such matters by how much a man is more impudent, by so much he hath the more liberty to cog. In so much that of books and of authors( as Fabius saith) they may lie by authority; for they can never be found that never were; and in the matters themselves, he may most safely lie, because there can be no witnesses produced, which are not children if they be compared with the most Ancient. Who is older then this Author? What is older then his reports? If old ancient Antiquity, with the bare name and title should prejudice truth, why should not he be believed that is so old? why should not his reports be received, that are so ancient? yet is he but a Gibeonite with clotted shoes. Therefore as all is not gold that glistereth, nor all precious that is so in appearance; so is not all Antiquity that hath the show of old age, nor all truth that beareth the similitude therof. Our aduersaries in this case may be taxed as Tertullian censured some in his time. 
In Apol.  ubi religio? ubi veneratio maioribus debita? Where is religion? where is the reverence due to our forefathers? In apparel, in diet, in furniture, in sense, yea as in your very speech you renounce your Ancestors; you ever praise Antiquity; and every day live after the new fashion. By which it it manifest, that while you depart from the good precepts of your predecessors, you hold and keep the things you should not, and the things you should, you keep not. Whereby we may observe that it is not a new or unheard of matter to pretend Antiquity, and yet to be as far from it, as earth is from heaven, or the Sun-setting from the rising thereof. Whereby how easily may silly people be deceived? as God knoweth the Christian world hath been diuers hundred yeares, and is yet among superstitious people.  

Cont. Faust. Manichae. lib. 15. cap. 3.  19 Saint Augustin seems to note some, Qui legem Dei culpant nomine vetustatis,& errorem suum laudant nomine nouitatis. That did find fault with the law of God under the name of Antiquity, and praised their own error by the name of novelty; as if all old things were to be abandoned,& all new things to be received whereas the Apostle John, thought the old commandment praiseworthy. And the Apostle Saint Paul chargeth to avoid novelty of words. Thus some prefer new before old, some prefer old before new. As if Gods truth which is as himself everlasting, were to be measured by the line of a few generations passed, and not to be drawn from the Well which God himself hath digged: Or as if a new invention should get preferrence before an old rule, as a new garment is better then an old coat. The simplicity of men may be deluded by both. 
Act. 17.21.  But as they must not with the Athenians gape after news, so must they take heed that they be not overtaken by Gibeonites, with show of age. Howbeit let them look that their Antiquissimum be optimum, 
Apollinis oracul.  that their oldest be best, as the oracle answered; and so can they never be deceived. For Antiquity must be observed in genere bonorum, then will it never fail. Not but that one good that is later in manifestation then another, may be better in itself, as the gospel is better then the Law, and as eternal life is the last and best good that befalleth man, and Christs last coming shall be more excellent and glorious then his first, as far as possession is better then the title. But because All good things come from God, 
james 1.17.  as from the fountain, from whose authority whatsoever is derived, it is oldest, and therefore best, best and therefore oldest; which because the world hath not perceived, they haue been long and many ages deceived.  
20 Many a young rank thief hath robbed with a counterfeit gray beard, and many old lechers haue sophisticated their withered faces, with new ttimming, or fresh painting. It behoveth true men to be well armed with the knowledge of discerning spirits, 
1. John 4.1.  and to be furnished with sufficient strength to hold their own. For this young thief, with his old show, will never cease to assail them. It much concerneth the modest and chased, to know their own spouses, and to hold fast in their first love, lest the dalliance of youth surprise them, and lead them unto spiritual adultery before they are ware. Age is often crafty, youth as often witty, which of them may not deceive the simplo? The wise hearted will try both, before they trust either. Old wine is good, 
Luke 5.39. John 13.34. revel. 2.17. Ephes. 4.24. Daniel. 7.9.  an old friend is better, yet Christs new commandment is best of all. A new name is good, a new man is better, but the Ancient of Dayes is best of all. If any thing be good, accept it, be it new or old. If any thing be nought, reject it, be it old or new. For it is neither youth nor age that maketh it good or bad. Be not therefore any longer deceived by pretences. It is the truth that is greatest, and shall prevail unto, and in, the day of Iesus Christ.   

CHAP. II.  
It is not onely expedient, but necessary, that every Christian catholic should in his own particular know, how to distinguish between this pretended Antiquity, and imputed novelty.  
EVery trade hath its mystery. A man must well know the thing offered and commended to sale, how to search, to try and to discern it, before he adventure to cheapen, much more to conclude and strike a bargain: specially in the hazard of his stock and estate, whereon dependeth the weal or wo of himself and family during life. 
1. Tim. 3.16.  So in the great mystery either of godliness or iniquity,( which are ever in violent opposition) a man must be furnished with knowledge and understanding to distinguish each from other, 
2. Thess. 2.7.  and to conceive the nature of them both, that he may embrace the good, 
1. Pet. 3.10.  and eschew the evil; for hereon dependeth the probation of truth and error, the saving or losing of Christian souls. In which case, Try and then trust, is a good lesson. 
1. John 4.1. 1. Thess. 5.21.  Try the spirits, whether they be of God or not, is the Apostle Saint Iohns advice; and Try all things, but hold fast that which is good, is the Apostle Saint Paules counsel, both inspired with the spirit of truth, to stand fast themselves, and establish others, against all spirits of error and falsehood, which by faire shows and pretences seek the ruin of the gospel and true religion, and destruction of Christian souls.  
2 These are apostolical rules to be duly observed against all imposture and seduction, under what colour soever: and that not onely by the learned, but by all Christians, who haue care of their own salvation, and who are bound pro toto& in solid. for themselves as principal, to answer for their own faith and obedience unto the truth of Christ. For although the blood of the deceived, 
Ezech. 3.18.  be required at the seducers hands,& so their torment double, yet the mis-led shal perish in their own sins, and their blood shall be vpon their own heads. And therefore it standeth every Christian vpon, to be able of himself to taste new wine from old, and to discern a new friend from an old, 
Esay. 5.20.  lest he take sour for sweet, evil for good, fulsome for wholesome, error for truth, death for life, hell for heaven: that is, counterfeited age, for true Antiquity: whereof the one leadeth to health, life, and glory; the other to sin, death, shane, and final condemnation.  

1. Kings. 13.  3 An Old Prophet deceived a young Prophet. Old yeares were reverend, gray hairs to be respected, the very gravity of an ancient man moveth much: again, youth should be modest and shame-faced, young yeares want experience, therefore should be neither censorious, nor contradictorious in presence of old age; all which notwithstanding he was slain by a lion in the way. The seducer lived, the seduced perished; a fearful example. Pretended Antiquity is this old Prophet, which saith that the Lord hath spoken in it, but if the young Prophet had the wit to remember, or the heart to consider, or the conscience to perform, what he knew the Lord had said unto himself, he had done Gods will, and had saved his own life. Happy is he that can profit himself by the example of this seduced Prophet.  
4 We must not beleeue all we read, much less all we hear from the mouths of partial speakers. 
Aug. de natura& gratia cont. Pelag. c. 39.  An enlightening spirit is not onely expedient or requisite, but necessary, to find out the secret deceits of them that cover their actions with darkness. 
In 1. Thess. 5.21. hom. 11.  It is difficult and troublesone( saith Saint Chrysostome) to walk from one country to another by night; how can it be safe to travell in the way that leadeth from earth to heaven, if we haue not the light of the Spirit? 
John 1.9.  The true light( saith Saint John) enlighteneth every man that cometh into the world. Not that every man hath this light, but every one that is enlightened, it is by this true light, which who so hath not, is in darkness, and may be easily mis-led from the truth. And therefore not onely the rabbis, and great subtle schoolmen, but every man that hath interest in Christ, is bound to beg that good Spirit of God, whereby he may know that truth by which he must be saved.  
5 He that walketh in darkness knoweth not whither he goeth. 
John 12.35.  He knoweth not whether he be going to his own, or to a strange country, to heaven, or to hell. This was the cause that the roman leaders were ever cautelous that the people should live without the light of Scriptures, or knowledge of any faithful Antiquity; so might they lead ignorance whither they would. An old stratagem of old theeues: Latrones lampadem primùm extinguunt,& tum demum latrocinantur. 
Chrysost. in 1. Thess. 5. hom. 6.  Theeues first put out the light, and then begin to steal: Take the light of understanding out of the peoples hearts, and what may not be poched into them? what may not be filched and imbezeled out of them?  
6 What was the reason that Moses wished that all the people could prophecy, as Eldad and Medad did? And that God would give his Spirit to them all? Moses right well knew, that if all the people could haue prophesied,& had been guided by Gods Spirit, there had not been so many murmurings, insurrections, rebellions, Idolatries, and other abominations committed, to Gods dishonour, his discomfort, the peoples own destruction. It was never the position of a Patriarch, or Prophet, or Apostle, or evangelist, That ignorance was the mother of devotion. The ancient Fathers learning was never abused to defend vnlearnednesse in any of the children of God. They commended lay men, 
Hieron. ad Paul.& Eustoch.  yea women for their skill in the Scriptures. Their exhortations, their homilies, their lectures, their tractates, their sermons, are as full as the moon, clear as the sun, with testimonies to this purpose; wherein they proclaim to the world that Ignorance is the mother of error, 
council. Tolet. 4. Chrysost. in Coloss. hom. 9. Gregor. in Pastor.  yea of all errors, yea of all evils, a brutish mother, and turbulent daughter. The ignorance of the Scriptures is the ignorance of God, a dismal, and a desperate guest in a Christian heart, that expelleth God. He that knoweth not the Lords business, shall never be acknowledged of him. Better no knowledge then not to know God; better unknown to all the world, then to haue God say, 
Math. 25.12. joh. 17.3.  Depart from me, I know you not: If this be true, To know God, and whom he hath sent Iesus Christ, is eternal life: then out of all question not to know God, and whom he hath sent Iesus Christ is eternal death, but the the ignorance of the Scriptures is not onely the ignorance of God, but of Christ also, as another saith. 
Iunilius Pometanus lib. 1. cont. jul.  If it be true blessedness to haue delight in the Law of the Lord, and to meditate therein day and night, then is it cursedness and infelicity in his ways that taketh no delight therein, never thinketh vpon it, nay is persuaded that it appertaineth not unto him; nay, that it is a sin to read the evidence of his own inheritance.  
7 Is it not a shane a man should be careful to know what concerneth and conduceth to his bodily health, how to eat, drink, cloath himself, to take times for rest, sleep, labour, recreation, and to be ignorant of that which may furnish the soul, and further it to happiness and glory? Quid prodest in mundanis doctrinis proficere,& inanescere in divinis? 
Isid. Hispal. de summo bono. l. 3. c. 13.  caduca sequi figmenta,& coelestia fastidire mysteria? What doth it profit to proceed in human learning, and to be voided of divine? To follow transitory toys or fables, and to loathe heavenly mysteries? Yea what is it to gain the whole world, 
Mat. 16.26.  and to lose a mans own soul? as the Son of God himself speaketh.  
8 Our saviour makes ignorance of the Scriptures the cause of the Sadduces seducing of themselves, and others, 
Mat. 22.  about the resurrection; the occasion of his Apostles unbelief, 
John 20.4.  and slowness of heart, in that they conceived not, that Christ must rise again from the dead. 
Contra haeres. l. 3. cap 12. Math. 4.4.  Irenaeus made this the very foundation of the Valentinian heresy, that they were ignorant of the Scriptures of God. Herewith Christ refuted Scribes, and confounded divels. The Apostles answered the Priests and Doctors, taught their hearers& disciples; the ancient councils reproved schismatics, and confuted heretics. The old Fathers by preaching and writing prevented and overthrew all novelties, vanities, yea and villainies of all that opposed the Christian, catholic, and orthodoxal faith of the son of God, yea I say, onely by the Scriptures.  
9 Saint Augustine reporteth that Scoeuola Pontifex, 
De civit. Dei lib. 4. cap. 27.  an idolatrous Bishop of Rome, in the time of heathennesse, would haue the people know the state of their idolatrous worship of false gods, because they think them not false, Expedire igitur existimat falli in religione civitates. It was expedient Cities should be deceived in their religion. And Varro doubted not to say the same. Praeclara religio. A famous religion( saith the Father) where the weak shall seek for his deliverance: and when he seeks the truth, by which he should be freed, it is believed that it is most expedient for him to be deceived. And again of Varro, 
Id. Ibid. c. 31.  whom he calleth acutissimum& doctissimum, most acute, most learned, he affirmeth, that he wrote de religionibus loquens, speaking of religions, multa esse vera, there were many truths, which it was not onely expedient that the people should know, but also though they be false, yet the people should not so esteem them. It was no marvell the Father pitied him, that a man so acute, so learned, should thus make religion a stage-play: or rather indeed a matter of secret policy, to keep the people in awe, so they had any religion, it mattered not what, true, or false. The Roman B B. in these latter times haue not written with their pens( that I know) the same words, no more then the fool hath said with his lips, 
Psal. 14.1.  There is no God: but as the fool hath said in his heart there is no God: So verily this ignorance of Scriptures is the very heart of roman superstition, at this day, which the overlong continued practise of that Church hath made manifest to the world.  
10 Examine the most of the vulgar Recusants, they haue no settled grounds of their profession, and( as they glory) their persecuted Religion. They know neither white from black, old from new, Manna from garlic, nor sweet from sour. Onely these are their best answers: Either, if they be old, they were Christened in that religion, and yet know not what religion is. Or if they are younger, they will live and die in the religion of their fathers; and yet neither understand who those fathers were, beyond one or two generations, nor what religion those fathers professed. Or at the best, they will boast, they are of the Old religion, and will none of this new learning, 
Math. 16.17.  and yet conceive no particular of either. How easily may such through the instinct and draft of nature, 
1. Cor. 2.14.  which is uncapable of the things which are of God, and apt unto the basest idolatry, or through that gross and palpable ignorance that is in them, joined with a prejudicate conceit, against all reasons and persuasions, strengthened with a perverse and peremptory self will, bound up in a seared and obstinate heart, be lead into every by-path of superstitious worship,& lost in the Labyrinth of inextricable absurdities, and palpable Egyptian darkness?  
11 This affencted ignorance of youth, and either reckless carelessness, or wilful obstinacy in old folkes, maketh them both indocible, and intractable, to be better informed in the truth of the gospel, 
Rom. 1.16.  which would be the power of God unto salvation, if they could beleeue it. As Diogenes found it as easy a matter to bring an old dog to his coupples, or cure a dead man, as to teach an old wilful fool: for he will not stick to say, Ne me doceto annosum, iam& veternosum, 
Apud Theognidē.  & propterea indocilem, Teach not me an old doting fellow, and therefore indocible. Wherefore as Saint jerome saith, pus labour, 
S. jerome.  said periculosa praesumptio senis linguam erudire: It is a godly labour, yet a perilous presumption to teach an old mans tongue.  
12 Such as these remain and continue either Semi-fidians, like the samaritans, 
John 4.22.  who worshipped they knew not what, or Nulli-fidians like the Athenians, 
Act 17.23. Ephes. 4.18.  that ignorantly worshipped an unknown God; or having their understanding darkened, and being strangers from the life of God, through the ignorance that is in them, because of the hardness of their heart: like very brute beasts given unto sensuality, and made to be taken and destroyed, 
2. Pet. 2.12.  speak evil of those things which they know not, and shall perish in their own corruption: Or like the Iewes, 
Rom. 10.3.  who being ignorant of the righteousness of God, and going about to establish their own righteousness, haue not submitted themselves unto the righteousness of God. In which ignorance they put Christ to death, 
Act. 3.17. 1. Tim. 1.13.  they persecuted the Saints, as Saul did before his conversion. Of them all, that fearful sentence of the Apostle is denounced, The Lord Iesus shall show himself from heaven, 
2. Thes. 1.8.  with his mighty Angels, in flaming fire, rendering vengeance to them that do not know God, and which obey not the gospel of our Lord Iesus Christ: to whom belongeth that dreadful doom, as it is in the Romish language, and Rhemish translation, qui ignorat, ignorabitur. 
1. Cor. 14.38.  He that knoweth not, shall not be known.  
13 All this notwithstanding, those that should be eyes to the blind, and feet to them that cannot go, keep the ignorant people whom they make idiots indeed, in this blind estate wherein they know nothing at all. Of whose case one hath said both well and truly, Olim puerisenes, nunc senes pueri, imò bis pueri: The time hath been when children were old men, that is, like them for modesty and gravity: now old men are children, in knowledge and discretion; for they understand not the first principles of piety, when they are ready to die. This certainly is a lamentable case, if it be duly considered: yet so common as that it carrieth thousands blindfold into the pit of everlasting perdition, who know not where they are themselves, till they be past all stay, or hope of recovery. Howbeit this maketh the case most desperate, and past feeling, that their very teachers and guides do encourage them in their blind ignorance, and deter them from the light of truth, as if it nothing appertained unto them, to search into that great mystery of godliness, 
1 Tim. 3.16. Hiero in Titun cap. 3.  or to find the direct way unto eternal life. S. jerome reporteth that the Iewes taught their children the genealogies from Adam to Zorobabel, the hardest to remember of the old Testament, so exactly, that they could repeat them by heart, so perfectly, as that you would think they did but tell their own names. And another Father, 
Chrysost.  that the ancient Christians could speak of the mysteries of the trinity, and reason of them, as they ploughed in their fields and husbanded their grounds. Not onely these old Christians, but these Iewes also shall rise in iudgement against our ignorant negligent Romanists: and I fear other too, that take no care to learn, and come to the knowledge of Gods truth.  
14 But is any man desirous to find a remedy against this malady? Let him take the counsel of him that was verily persuaded he had the Spirit of God: 
1. Cor. 7. ult. 1. Cor. 12.1.  Concerning spiritual things, or gifts,( brethren) I would not haue you ignorant, saith Saint Paul to the Corinthians. 
1. Cor. 10.1.  And before, I would not you should be ignorant, that all our fathers were under that cloud &c. that they were all baptized &c. that they all ate the same spiritual meate, and drank the same spiritual drink &c. And to the romans; I would not haue you ignorant of this mystery or secret, 
Rom. 11.25.  that partly obstinacy is come vpon Israel, until the fullness of the Gentiles be come in. 
1. Thes. 4.13.  And to the Thessalonians, I would not haue you ignorant concerning those that are asleep. From which places if we well weigh to whom the Apostle writeth, and of what matters, we shall easily perceive that he would haue every Christian to di●e into the oldest, and secretest monuments of Antiquity, and not onely the learned. For these Epistles were not written to a Timothy, or a Titus, but unto all believers of the Churches of Rome, Corinth, and Thessalonica. The things he commendeth to such vulgar knowledge, are not temporal, but spiritual things or gifts; not matters of present action, but of great Antiquity, the times and acts of Moses and the people of God; in a matter of comparison, between the shadows and figures of the old Fathers, with the accomplishment and performance of them by Christ in his person,& in his Sacraments of the new Testament; of the great question of the rejection of the Iewes, and receiving of the Gentiles; of the resurrection of the dead, and state of the Saints after this life, which are of the greatest mysteries of Christianity. But what do I instance in these few particulars?  
15 All the Scriptures were written for our learning; 
Rom. 15.4. 1. Pet. 2.2. Hebr. 5.  they are as well milk for the weak, yea for new born babes, as they are strong meate for them who are more expert in the word. They are shallow fords where lambs may wade, 
Greg. epist. in lib. job. c. 4.  as well as riuers, wherein Elephants may swim, Mysteriis prudentes exercet, superficie simplices refouet, &c. It exerciseth the wise with deep mysteries, and nourisheth the simplo with outward plainness; It hath in public to nourish the little ones, and it keepeth in secret, wherewith to draw the minds of the excellent into admiration. And another saith: 
Isidor. Hispal. de Summo bono l. 1. c. 18.  In scriptures sanctis quasi in montibus excelsis, &c. In the holy Scriptures as in high mountaines, both the perfect haue matters of high understanding, whereby they may lift up like Harts, the passage of their understanding; and the simplo may find things of plain meaning, whereunto they may resort in their humility, &c. Doctrina Apostolica, tam salubris atque vitalis est, vt pro capacitate vtentium, neminem sui relinquat exortem: quia siue paruuli, siue magni, siue infirmi, siue forts, habent in ea vnde alantur, vnde satientur. The apostolical doctrine is so wholesome, so vital, as that for every ones capacity, it leaves no man without itself: for whether little or great, weak or strong, every one hath wherewith to be nourished, and satisfied.  
16 And therefore all the secrets of Gods sanctuary, 
In sententijs August 8.  all the riches of Gods treasury, all the pleasures of Gods paradise, are as obvious and exposed by the disposition of divine providence, to the unlearned, as to the learned Christian, to high and low, rich and poor, free and bound, who are all one in Christ Iesus: 
Act. 10.34.  For there is no accepting of persons with God. But wheresoever and whosoever feareth him& worketh righteousness, is accepted of him. Wherefore all men would be admonished, every where, to attend the things that concern their salvation, and to use the privilege of Gods most liberal grant, and letters Patent, which are sealed with the great seal of his blessed sons blood; To read it, peruse it, examine it, meditate on it, digest it, and lay it up in the high treasury of the memory, and in the secret closet of the heart, that it may be ever ready to furnish us, to confute aduersaries, convince heresies, withstand temptations, and to triumph over divels who seek the subversion of our souls, 
Ex diabolica meditatione. Chrysost. In Math. hom. 2.  Hoc est quod omnia quasi vna quadam peste corrumpit, &c. This is it, which corrupteth all as with a common plague, that you think the reading of the Scriptures appertaineth onely to Monks, whereas it is much more necessary for you. Therefore it is a greater sin to think the word of God superfluous, then not to read it at all. For to say so is the divels lesson.  

John 5.39.  17 Whom did our saviour Christ charge to search the Scriptures? was it not the multitude that followed him? and in them all Christians that beleeue in his name? As if he should say, You see the Scribes with their learning, the pharisees with their outward show of holinesse, the Priests with their authority, are all against me; they plead Antiquity, and tell you, 
John 8.33.39.53.  That Abraham is their father, that they are the seed of Abraham, that they are Moses his disciples, and ask me, Art thou greater then our father Abraham which is dead? and the Prophets which are dead? Whom makest thou thyself? But stand not you vpon such pretences of antiquity; I know you are the seed of Abraham, but you seek to kill me, because my word hath no place in you; you are of your father the divell; if you were of Abraham you would do the works of Abraham. I appeal to Moses and the Prophets. What is written in your law? Therefore Search the Scriptures, for in them ye hope to haue eternal life, and they are they that testify of me; These are unpartial Iudges, they will neither incline to the right hand, nor decline to the left. These haue written of me, these must be fulfilled by me. May not this stand as a sufficient answer to our pretenders and obtruders of Antiquity at this day? The same objection may receive the same answer. never tell me what the Prophets said, and what the Apostles did, out of incertain and changeable Tradition: upbraid me not with the names and titles of ancient Fathers, and fore-Elders; Let me see what they haue written, or what is written of them in the Scriptures of God; these are they that will not deceive, nor can be deceived. Saint paul made this his chiefest plea before Felix the governor, I confess unto thee, 
Act. 24.14.  that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets. This satisfied the heathen governor, for the present, who knew very well that way. It will not satisfy an Inquisitor, to say, I beleeue the Law, the Prophets, the new Testament and all the Scriptures of God, and all the Creeds of the Apostles and old councils without impeachment.  
18 If every good catholic Christian were furnished with this approved& never daunted weapon, he would be able easily to withstand in all spiritual combats, both men, and divels. And without this sword of the spirit, 
Ephes. 6.17.  which is the word of God, we lose both the shield of faith, and the breastplate of righteousness, and lye open to all the fiery darts of satan. We may be deluded, mis-led, and drawn from all assurance of our hope, even from the end of our faith, 
1. Pet. 1.9.  which is the saving of our souls.  
19 O that I might speak these things unto men of understanding, they could judge what I say. But I know not how, 
1. Cor. 10.15.  the rude vulgar are indocible, either they are not, or will not be taught. They will be still children in understanding, 
1. Cor. 14.20.  though not in maliciousness; they will never come to ripe yeares in understanding of Gods truth. 
1. Cor. 3.1.  And therefore I cannot speak unto them as unto spiritual men, but as unto carnal. They must haue milk to drink, and not meate; for they are not able to bear it, because they are yet carnal: nay I cannot speak unto them; for our books under threat of severe Penance are kept from their sight. And whereas in these dayes of doubt and sin, wherein the world is turmoiled and tosied, and controversies so eagerly on all hands bandied, every wise and discreet man should arm himself to stand on his own guard, and to defend himself from error, superstition, and Idolatry: yet some perhaps are ever learning, 
2. Tim. 3.7. Heb. 5.12.  and never attain to the knowledge of the truth. Others who concerning the time might be teachers, yet haue need again to be taught the first Principles of the word of God, 
Psal. 58.4.5.  &c. Others even stop their ears like deaf Adders, and will not hear the voice of the Charmer, charm he never so wisely. 
John 8.47. 1. John. 4.6. 1. Tim. 1.7.  Because they are not of God, they will not so much as hear Gods word. Others speak evil of that they know not, neither understand what they speak, neither whereof they affirm: and hate them that bring the glad tidings of good things, 
Esa. 52.7. Rom. 10.15.  and persecute like wolves, the sheep that come to them, to feed them with their own flesh, to cloath them with their own wool, that bring unto them the gospel of the son of God, which is the savour of life unto them that beleeue it, 
2. Cor. 2.16.  unto the salvation of their souls.  

Aug.  20 O that they would consider that in Schola dominica, qui non proficit deficit, In the school of Christ, he that swimmeth not sinketh, he that profiteth not, doth not onely not prosper, but falleth away. If this be a shane even in this world, and will be certainly laid unto your charge in the day of Christ, 
Esa. 55.6. Heb. 12.17. Psal. 24.7.  then seek the Lord while he may be found, and call vpon him while he is near: ask mercy before the blessing be unrecoverable, though you seek it with tears. knock at the everlasting gates, where the king of glory is gone in before you, that the door of knowledge and utterance may be opened unto you, 
Ephes. 6.19.  that you may by your own selves be able, 
Ephes. 3.18.  being rooted and grounded in love, to comprehend with all Saints, what is the length,& breadth, and depth, and height, and to know the love of Christ which passeth knowledge, that you may be filled with all fullness of God. That yourselves not as ivy on a wall, or as a briar on a hedge, but as Trees planted in or near the sanctuary of God, 
Psal. 92. Ezech. 47.12.  that are strong with the strength of God; and being coupled together in love, you may grow up in all things in him that is the head, 
Ephes. 4.13.  even Christ. until you be perfect men in him, and attain unto the measure of the age of the fullness of Christ. That henceforth you be no more children, wavering and carried about with every wind of doctrine by deceit of men, and with craftiness, whereby they lye in wait to deceive. For God would haue all men to be saved, 
1. Tim. 2.4.  and to come to the knowledge of his truth; as if the knowledge of Gods truth were the onely high way to salvation, as indeed it is.  
21 adventure not your souls vpon pretences, subtleties, uncertainties, things you understand not. What will it advantage you To gain the whole world, and lose your own souls? 
Mat. 16.26. — Nunc tua res agitur, It is every mans own case, to attend the saving of his own soul. 
Psal. 119.72.  Let therfore the word of God be dearer unto you then thousands of gold& silver: It is more precious then gold, yea then much fine gold; 
Psal. 19.10.  sweeter then the hony and the honeycomb. It giveth light to the blind, wisdom to the simplo, rejoiceth the heart, converteth the soul, endureth for ever, and is righteous altogether: use it as a lantern to your feet, 
Psal. 119.105. Psal. 19.11. Psal. 119.9.  and a light unto your steps. For by it you shall be taught, and in keeping of it, there is great reward. By it a young man shall be taught to redress his ways, and by learning it, shall be made wiser then the aged. It is unto the hungry, the bread of life, it is unto the thirsty a well of life, 
2. Pet. 1.19.  it is unto the blind, a light shining in a dark place, 
Psal. 36.9. — until the day dawn in their hearts, in the light whereof they shall see light.  
22 But the ignorance of the Scriptures is profundum barathrum, a deep dungeon, full of fearful horror and darkness; 
Chrysost. de Lazaro hom. 3.  the neglect of the Scriptures is the very mother of not onely superstition, but infidelity, it is the ignorance of God. 
Hierom. dist. 38 c. Iuxta. Gen. 7. 1. Pet. 3.20. Gen. 18. 2. Per. 2.6. jer. 7.14.  The contempt of Gods word, preached by Noah, brought the deluge or flood vpon the whole world; preached by Lot, called for fire and brimstone from heaven vpon sodom and Gomorrha. It caused desolation to the land, captivity to the people, ruining of the city, profaning of the Sanctuary, burning and consuming of the Temple, in the dayes of the Prophets and Kings, when many of them being righteous men, desired to see the things that we see, and haue not seen them, 
Mat. 13.17.  and to hear the things we hear, and haue not heard them. whosoever is culpable of the same sin, is obnoxious and lieth open to the same punishment. And therefore as the arms of the Lord are stretched abroad to receive the penitent convert, so is his mighty hand stretched forth to take vengeance on the obstinate and disobedient, 
Rom. 2.6.  and he will judge every man according to his own works. Wherefore as it is necessary that every man in his own particular, know to distinguish pretended and obtruded antiquity, from true and reverend old age; so let him beg for the assisting grace of Gods holy Spirit, in frequent and hearty prayers, that he may truly discern vanities from verities, shadows from truth, pretences from pregnant and demonstrative proofs.  
And for a more certain, both illustration and resolution, let him take that caveat or admonition of Chrysostome, who ventilateth all this in one period or sentence: Magna aduersus peccatum munitio est Scripturarum lectio. 
De Lazaro hom. 3.  The reading of the Scriptures, it is a great munition or defence against sin. Magnum praecipitium, a great scoute, or breaknecke, a deep and hellish dungeon, is the ignorance of the Scriptures. A great perdition of salvation to know nothing of Gods Law: which want hath brought forth heresies in doctrine, corruption of life, hath mixed and turned all upside down. Nam fieri non potest, non potest inquam fieri, For it cannot be, I say it cannot be, that any man shall depart from the diligent and daily reading of the Scriptures without fruit. 
Chrysost. in Gen. hom. 35. in 2. Thes. 3. in joan. 1. hō. 2. Ad Constant. hom. 10. de Poenitentia hom. 22. Beda. josu. 1.3.  Nay more, it cannot be without reading them, vt quisquam salutem consequatur, that any man should attain unto salvation. The same Father is full fraught to this purpose in many passages and diuers Homilies. And therefore I will say unto all, both labourers and loiterers in this vineyard, as an ancient writer saith: In eodem bonitatis gradu persistere impossibile est, retrocedere periculosum, procedere fructuosum; nam quamcunque terram calcauerit planta pedis vestri, vestra erit; igitur ambulate. To stand at the same stay it is impossible, to go-backe it is dangerous, to go forward is fruitful; for whatsoever ground the sole of your foot shall tread vpon, it shall be yours: therefore go on; 
Psal. 122.8.  we wish you prosperity in the name of the Lord. This promise was not made onely to Moses and Aaron, or to Iosua and Caleb: but to all the people of God, who had for them and their heires, interest in that good and pleasant land. Egypt may be called hell, the land of promise heaven, the wilderness this life. In this life we cannot live for ever, hell is dangerous, heaven is glorious. The way to God by Christ is faith and obedience; this is taught, and this is commanded in the Scriptures of God: and certainly no where else.  
21 The knowledge whereof is a medicine to cure every disease of the soul: a staff for the weak, armour for the strong, 
Remig. Antisiodorensis in Psal. 36. Smarag. in praefat. expla. evang. Dominical. Idem ad Regulam 4. D. Benedict.  it preventeth the subtle snares of our enemies, and promiseth everlasting crownes to them that overcome. It ministereth sharpness to the sense, increaseth understanding, shaketh off sloth, removeth idleness, composeth the life, correcteth our manners, maketh wholesome moans, produceth tears from a contrite heart, giveth eloquence to the speech, promiseth everlasting rewards to them that labour, increaseth spiritual riches, quaileth babbling and vanity, and inflameth a desire of Christ and our heavenly country. The Scripture is a table, furnished with heavenly junkets, which giveth to the weary, rest; 
Berno Augiensis epistola ad Eberhandum Praesulē.  to the sick, health; to the fallen recovery; to them that stand in the faith fortitude, by which they may take the wings of an Eagle, and fly and not faint: there are all muniments of our salvation. Could calvin, or Peter Martyr, 
De S. Marci evangelio.  or any of our learned divines at this day, say more? or more plainly to invite and provoke the dull appetite of weak and soul-sick Christians, to take medicines for their maladies, before their diseases grow desperate? and yet hear more not of this last hundred yeares, which is the farthest allowance our aduersaries will vouchsafe us, for our religion. 
Radolph. Ardens. Dominica 12. post Trinit.  The holy Scripture is called a Testament for three causes, because it is as it were the Charter which testifieth the covenant between God and man: because it also testifieth unto us the divine will which we are bound to observe:& because it is a testament of that inheritance which God hath promised vs. Then is it not fit dear Christians, that you should peruse your charters? know how to frame your obedience? seek after the crown of immortality and eternal life?  
22. The 
Coccius l. 6 art. 30. ex Rodolph. Flauican Ansel. Cantuari. Idone Carnotensi. Giberto Gemblacens.& alij.  Author from whom I haue gathered these hath many choice sentences to this purpofe, all for the people against the roman robbers. He is not our friend, he is our sworn enemy, devoted to the roman synagogue, in defence whereof he hath written great volumes. And therefore if any roman catholic hath care of his own soul, he may taste the sweetness of these ancient sentences, from the hand of a known and assured friend. Which if he shall not disgorge, but digest with patience, and thereby learn what belongeth unto his peace, he will certainly find rest for his tired soul, so long mis-led in the mists of ignorance, darkness of superstition, and almost a very hell of infidelity and idolatry. And if he will not harken to any of these, or to them all, yet let him hear one, whom he is bound to obey above all, and that is a Pope, accounted a learned Pope, and a stout Pope too, and therefore speaketh with knowledge and courage. Quoties nobis graues tentationes emergunt, 
Innocent. 3. Dominica 5. post. Epiph. in evang.  recurrramus ad testimonia Scripturarum: As often as great temptations do assail us, let us recurre unto the testimonies of the Scriptures. The counsel is very good: happy is he that followeth it.  
23 He is desperate that runneth wilfully vpon his own death; he is mad that refuseth all medicine, that may restore his wits or recover his health. Be not so desperate, be not so mad: 
Abac. 2.4.  you must live by your own faith, and you must examine your own selves, 
1. Cor. 11.28. 2. Cor. 13.5.  before you receive the Sacrament, yea and whether you be in the faith or not. Your Pastors may preach unto you, but you must take heed you be not deceived. learn to distinguish wholesome food from poison; it will be too late to examine it when you are poisoned with it. If you be already, yet is there a remedy. Non est Pharmacum neque malagma: 
Wisd. 16.12.  There is neither herb nor medicine, but thy word O Lord, which cureth all things. For thou hast the power of life and death, thou bringest to the grave, and reducest back again. O Lord suffer them not to die in their ignorance, to whom thou hast offered the knowledge of thy truth. It is( by thy merciful providence) come near unto them, let them receive it, embrace it, and love it to the comfort of their consciences, and the saving of their poor souls.  
24 Let no man think he may say, that his trade or calling will not admit such diligent search, neither their business permit them to spend such time as in this case is required. He must rather remember, that he who giveth us time and lendeth us life, may justly challenge time for this. He may shorten his meales, abridge his sleep, detract from his pleasures, to do this duty, and never lose any thing in his estate; nay, it hath a promise of Gods blessing, 
Psal. 1.2.  To meditate in the Law of God day and night. Let Saint Hierom rouse and raise such sluggards from their security, unto whose grave taxation and censure I will leave them. Inertiae se& otio& somno dantes, 
Hieron. in Tit. 1.  putant peccatum esse si Scripturas legerint,& eo qui in lege Dei meditantur, &c. Such as give themselves to idleness, sloth& sleep, think that they sin when they read the Scriptures, and hold them but as babblers, and unprofitable that do meditate therein day and night.  
25 Be not rebels against the light, 
job. 24.  be not ignorant of the ways of God; but return out of your own ways to him, by his ways. You cannot hate the light if you know it; because you know not the light, 
John 1.  therefore you love darkness more then light: or at least like children born in a dark dungeon and there brought up, play and sport themselves without desire of light. So your deceived souls having been born and bread in the darkness of roman superstition, delight yourselves therein, and haue no desire to see the light of truth. In which case S. gregory meeteth with proud men that disdain to follow what they know, and S. Augustine, the ignorant that will not know what belongeth unto their peace; and both of them deliver the just iudgement of God vpon both the proud and the ignorant. Saint gregory thus: Quia superbi nolunt facere quod cognoscunt, &c. 
Moral. l. 16. c. 2.  Because the proud will not do what they know, they are punished with this pain, that they shall not know the evil they commit. For because they first became rebels, afterward they are blinded that they cannot see that they might know. This is a just iudgement vpon the learned of the Court of Rome, who will not rest vpon the light of Scriptures, and therefore are blinded with the spirit of error. 
cap. 29.  And therefore they walk in darkness as if they were in the light, for they are as pleasant in their dungeon present, as if they enjoyed the liberty and light of their country, and are as iocond in the night of 
Peccati. Soliloqui c. 33. vident.  error, as if they were compassed with light of the truth. Saint Augustine thus. Nesciunt aliquid de lumine aestimare, quorum est in tenebris habitatio: They know not how to value light, whose dwelling is in darkness. They see darkness, and darkness they love, and darkness they approve, and so proceed from darkness to darkness, and know not where they fall. They fall with open eyes, and descend alive into hell. First, into the hell of a crusted, seared and obstinate conscience, then into the hell of everlasting perdition and damnation, prepared for such as either love not God because they know him not, or will not know him whom they seem to love. God be merciful unto them, and forgive them, that they may at the last know and love God according to his word.   

CHAP. III.  
What true antiquity is, with the bounds and limits thereof; when it began, when it ended.  
IF pretended Antiquity being admired and admitted, be so dangerous and damnable to the catholic Christian Church, and to each member thereof, that by it may be so soon and shreudly deceived; it is high time that men should be made to know, what true and undoubted antiquity is, what bounds and limits it hath, where it beginneth, where it endeth, so as they may repose their trust and confidence in it. For that seemeth ancient enough to some, that was done in their fathers dayes, a generation or two before them. But this is not antiquity. We must ascend like a psalm of degrees, not with the feet of our bodies, but with the affections of our hearts, 
Praefac in. Psal. 123.  as Saint Augustine speaketh. We must pass by the middle region, by discretion and trial of spirits, 
Gen. 28.12.  and in all humility from the foot of Iacobs ladder, climb up to the top which reacheth to heaven. What is Trent council to Chalcedon, Constance to Constantinople, Basil to Ephesus? the second to the first council of niece? What are all latter conventicles to those four general, not Popish and factious, but indeed imperial and impartial councils? and yet there are evidences more ancient then these.  
2 A sorry& silly tenant, that was never out of a hel of beggary and misery, and therefore knoweth no better haven of rest and felicity, will brag of his fathers Copies or leases, as if they were evidences of such Antiquity, that could be found no where but in the Tower. So many pretend old councils, and old Fathers, and old stories; but for the greatest, and grossest part of their religion, they haue but a few partial assemblies, or late born bastards, in their late fathers dayes. Is it not ridiculous to hear a prodigal princocke vaunting of his gentility, because his father was an upstart of a few yeares standing? when an other can avouch Codrus or japhet for his progenitor.  
3 Will you ask a roman writer, a man of great note, a virulent wit and a pestilent pen, to tell you who be old fathers whom you may trust? He will cousin you; for he saith, Haec est sententia divi Thomae, 
Suarez in 3. part. Thomae, disput. 54. sect. 4.  quam praeter omnes eius discipulos frequentius sequuntur antiqui doctors& sancti Patres. This is the opinion of Thomas S.( Aquinas) which besides all his disciples, the ancient Doctors and holy Fathers do most commonly follow. Would not a stranger to the jesuitical basted and braving language, expect justine Martyr, Irenaeus, or Cyprian before the great Nicene council; great Athanasius, Hosius, that were at that council, or at least Basil, Nazianzen, and Chrysostome amongst the grecians, or Ambrose, jerome, Augustin,& Gregory of the latin Church, or Saint Thomas the Apostle above and before them all? Yes verily. But here is nothing less: Parturiunt montes, the hills travell,& bring forth a mouse; great cry, little wool, much stirring, and nothing to do. If these be not they, who are these antiqui doctors,& sancti Patres, 
Quo stabat pueri cum totis decolor esset. Flaccus& hereret nigro Inligo Maroni.  those old Doctors and sainted Fathers? Forsooth bonaventure, Richard, Albertus, Carthusianus, Alensis, Antonius, Turrecremata, Waldensis. Are these your ancient Doctors? your great holy Fathers? These children were cockered and pampered, when Augustine and Ambrose, jerome, Chrysostome and other ancient Doctors lay dusty and worm-eaten, 
funeral. satire. 7. council. Chalced.  and almost forgotten. We may answer Suarez, as Acasius answered Eleusius; Quomodo Patres hos nominas, o Eleusi, cum illorum non recipias Patres? How can you call these Fathers,( father Suarez) when you receive not their fathers? though Acasius his cause were evil, yet his question was reasonable.  
4 These are but young boyes in comparison of old men, imberbes iuuenes, beardless youths, conferred with that veneranda canicies, those venerable gray hairs, which are for their authority to be reverenced. All the jesuits will shortly be called Fathers of the Church, because in their pride they will be enled Fathers above and beyond all their Orders, and then they will haue Fathers more then a good many. But one of Suarez brother jesuits hath given better advice from an ancient Father indeed: 
Mun. civit. sanctae fund. 1. ex. Ambros. Epistola. 66.  who saith, that out of the mouth of two or three witnesses every word shall stand. said illis testibus qui ante hodiernum diem aut nudius tertius, non fuerunt inimici ne irati nocere cupiant, ne laesi vlcisci se velint. Such witnesses who start not up yesterday, nor the day before, and were not our enemies, lest being angry they seek to hurt us, or being offended, they seek to reuenge themselves vpon vs. This is a good caution.  
5 Therefore if the black guard be thus brought against us, we appeal to the great Guard, from them to the pensioners, from them to the Nobles, from them to the King himself. Why should any man be barred of his best refuge? Will you produce the schoolmen? we appeal to their Masters. Will you appeal to their Masters? we provoke to their fathers. will you allege their fathers? why may we not prefer their grandfathers, their great grandfathers, and so to the Prophets, Apostles, and Christ our saviour himself? This is plain and evident dealing, from the bottom to the top, from the kitchen to the hall; from the feet to the head of the Church. As for Suarez old Doctors, and saincted Fathers, the oldest of them reacheth not 500 yeares past. These are but the young dayes of the corrupted Church: these sprung since satan, was loosed, and Antichrist began to reign and rage in the Church. We dare not admit any thing for truth vpon their credit. They are domestical and partial witnesses, as far short of Antiquity, as they are of their forefathers Integrity: who as soon almost as they sprouted out, they were divided into diuers factions: that Aristotle did not so much oppose Plato his old master, or any one sect of Philosophers another, as the Thomists and Scotists did both dispute and writ in their vehement contradictions; as if all divinity and religion were brought into a scholastical quarrel, to be entertained with wits, tongues, and pens; yea almost, if not altogether, to plain fists, buffets, and dry blows: and all against their best maisters and oldest fathers.  
6 Wherefore we must not hold Antiquity to be that which is Old, or is no older then these young Doctors; but that which is oldest, that is first and primitive, without any mixture, or deriuations, or mingling, or meddling with following ages, and after times. Water is best tried in the fountain, before it hath passed by the many varieties of diuers soils. Truth must be preached in the original, before it hath been strained through the multitude of mens wits. 
Rom. 3.4. John 16.13.  God onely is true, all men are liars and deceitful. The Comforter, that is, the Spirit of truth, who hath revealed himself in his word, he hath taught the truth, and manifested it unto all whom he hath ordained to eternal life.  
7 I knew not whom better to appeal unto among late writers, then a prime Iesuite, our adversary, an opposite to the gospel, a friend of Antichrist; yet in this case as the divell confessed Christ to be the son of God, so he subscribeth to that true and certain antiquity which we would haue: and proveth it by Saint Paul. Paulus ait, illam esse veram& omni acceptione dignam doctrinam, 
Salmeron in Epist. B. Pauli. l. 1. part. 1. disp. 9. can. 12.  quae Antiquitate praecellit,& in vniuersum recepta est, vt quicquid alienum ab illa praedicatum fuerit, suspectum esse intelligamus. Saint Paul saith, that, that is the true doctrine, and without all exception, which is most ancient, and universally received, so that whatsoever is preached diuers from it, we may justly suspect it: 
Galat. 3. Rom. 16.17.  Hanc regulam tradit Apostolus, This rule the Apostle giveth to believers. There turn down your lease. For this we accept not as your grant, but as Gods allowance, and therefore our due. For nothing can be avouched older, nothing so commonly received, as the Scriptures.  
8 Traditions are questionable, both in their beginning& acceptation. If we rest and rely on men, what is truer then that of the Poet, which daily experience maketh manifest, Quot homines, tot sententiae, How many men, so many minds, every man his own fashion? I will not say that every man is wedded to his own will, but every man hath his own conceit, every man aboundeth in his own sense, and it often falleth out, that suum cvique pulchrum: A crow as black as she is, thinks her own bide fairest, and every man easily favoureth his own device; an Ape and an ass of all brute creatures most admire and dote vpon their own young. This may be observed among the best writers, that haue lived since the Apostles times, even in the best ages.  
9 They that conceited more gods then one, imagined( and not without cause) that they had more affections and distractions then one, or once: 
Mulciber in Troiam, pro Troia stabat Apollo,  
Aequa Venus Teucris, Pallas iniqua fuit.  
Vulcan against Troy, for Troy Apollo stood,  
Venus well pleased, Pallas another mood.  This is most certain with men, and would be without question as sure among the gods, if there were as many gods as men. 
1. Cor. 8.6.  But our God is one, even one God and Father of all, who is above all, and with us all, and in us all. Our saviour Christ was God and man; when he was man, yet he remained God: to show that there was but one will in God, though two in himself, 
John 5.30.  he protesteth that he came not to do his own will, but his Fathers will that sent him. So that mans will can haue no mixture with Gods will, except his will be conformed to the will of God, 
Ephes. 1.5.  Who doth all things according to the pleasure of his will. And therefore S. Paul when he should deliver the doctrine of the Sacrament to the Corinthians, the institution whereof belongeth to God, 
1. Cor. 11.23.  saith, Quod accepi à Domino, hoc tradidi vobis, What I received of the Lord, that haue I delivered to you. He neither deriveth his doctrine from himself, nor hangeth it vpon the authority of men, but vpon the Lord Iesus Christ, that was God and man.  
10 Wherefore if you will aptly define true Antiquity, take Saint Hilary his counsel, Antiqua sunt quae modum non habent, 
In Psal. 138.  quae indefiniti temporis significant vetustatem: antiquity hath no bounds, no limits, it signifieth the age of indefinite time. In this case it is no sophism, Petere principia, to go back where we began. We must lay our hand vpon the first knot of Ariadnes thread, or else we may labour in the Labyrinth, as the Sodomites groped for Lots house, and could not find it. 
Gen. 19.11.   
11 Therefore all was not to be counted old, that went not long before Luthers time,( as the simplo imagine) when ignorance had some few hundred yeares covered the face of the roman Church, as the darkness did Egypt, 
Exod. 10.22.  when the Israelites in Goshen saw well enough. Wherein many, as with candles in a house, saw the light of truth, though the sun was intercepted with a cloud, or in eclipse or interposition of the earth, in that night of darkness. Those times had their limits, they were not indefinite, and therefore are not worthy the name of Antiquity. Which indefinite time though in itself it passeth by all things created, and resteth onely in that infinite majesty, beyond whom there is no time, 
Deus antiquus dierum.  without whom there is no being, from whom there lieth no appeal; yet by way of comparison, or in the tender of human capacity, we may yield unto time, and give a beginning unto that Antiquity, for which we search, and wherein we may rest, as in the haven where we would be. 
Psal. 107.   
12. This Antiquity is found primarily and principally in the first revelation of Gods will, which though it passed from hand to hand, until the giuing of the Law in writing: yet was it ever preserved by the voice of God, and ministry of Angels, in the race of the faithful: few in number, weak in strength, despised of the world, persecuted by the wicked. If you ask why God gave them no Law in writing, as afterward he did? we know not what they had. Some are of opinion that diuers things were written before the flood, and engraven in ston, and it may be there were writings which were afterward lost in their captivity in Egypt. But these things need not any curious disquisition. An ancient writer in our aduersaries computation, hath given a reasonable sentence for our instruction, and that times want of Scriptures. Nos omnes indigemus Scripturarum auxilio, propter infirmitatem nostram. 
jo. Catacuzenus Apoc. 4.  justus vero Noe& Abraham,& qui illorum tempore floruerunt, pura mente praediti— Scriptura non indigebant, said haec in ipsorum cordibus inscripta& adumbrata fuit. We, even all of us, do want the help of Scriptures, by reason of our infirmity. But just Noah and Abraham and others that flourished in their times, endowed with pure understanding, wanted not Scripture, but that was written and decifered in their hearts. But we haue a better testimony to give us satisfaction in this case. 
Hebr. 1.1.  At sundry times, and in diuers manners, God spake in old time to our fathers, by his Prophets; in these last daies he hath spoken to us by his son. How God taught them, what is that to us? If we haue a rule, we must be directed by it: if none, we must do as we may. 
Euseb. hist. lib. 1. cap. 6.  read but Eusebius, how he delivereth Christ and Christianity from the suspicion of novelty, and giveth the Fathers before Abraham the title of Christians, because they did exercise Christian virtues, and carried themselves in all Gods service as Christians do. So say we; we worship God as the Apostles did, we hold their faith, and obey Gods direction as they haue delivered; we are younger in time, but we are equal in the profession of the same faith.  
13. again, this Antiquity which thus lay secretly sealed up in one little family, and a few scattered dependents, was by the giuing of the Law, opened and revealed in more majesty to a people, though from the same roote, yet grown into more branches, and to a greater number, and more eminency in the eyes of the world. 
josuah 1.7.  It was commended unto josuah the captain of the people, and unto the Priests and levites, that he might govern, they might teach, all might worship God,& work righteousness according to the direction thereof. 
Deut. 18.15. Ierem. 7.25.  And to prevent defection herefrom, God promised Prophets, like unto Moses, whom they should hear, which accordingly he performed, Rising up, early and sending them.  
14 These Prophets in their times, changed nothing, but renewed the ruins of this ancient building,& restored true Antiquity to its old and worthy reputation. And therefore never altered any thing the Law had commanded, but for all matters of doctrine or conversation, they provoked to the Law, as is clear both by the story of the Kings and Chronicles, and by the psalms and other Prophecies, which undoubtedly were learned and received from God, and delivered unto the Church for the direction thereof in his will and ways. And therefore, the King and Prophet david who had use thereof in his government, besides the guidance of his private life and carriage, commendeth this as a great mercy and token of the love of God, that he had given his word unto jacob, his statutes and ordinances unto Israel. 
Psal. 147.19.  And the Prophet Isaiah sendeth all thither, as unto the very rock and foundation of true antiquity, Ad legem& testimonium, 
Esay 8.20.  To the Law and testimony, they that speak not according to that word, the mornings light is not in them.  
15 When the Prophets delivered immediate revelations, which concerned promises of blessings, or denunciation of judgements to come, then they came with Haec dicit Dominus: Thus saith the Lord; or as Domini locutum est: The mouth of the Lord hath spoken it. But in matter of Gods service, and true godliness, all was onely to bring them to serve one God according to his Law, to reduce them from, either gross Idolatry, which they committed like other nations, or from outward ceremonies, to the inward marrow and pith of the Law, and from their works Ex opere operato, that is, from presuming of Gods favour for the work wrought without sanctifying of the heart,( as if God were bound to show mercy for their sacrifices, when they lived in their sins and wrought all iniquity) unto a sincere and hearty conversion, which is the perfection of true repentance. So religiously stood the Prophets to the antiquity of the Law, that they must go ad legem& testimonium, to the Law and the Prophets, if ever they would be partakers of the mornings light, as is said.  
16 The next succession of this true Antiquity, was in the time of the Messiah, when our saviour appeared in the flesh. He was by his aduersaries urged with the Tradition of the Elders, their customs and observations were ever pressed vpon him. But as he proved his own authority, so also his doctrine, both of belief, and manners, as grounded vpon no other antiquity, 
Luke 24.25.  but the Law, the Prophets, and the psalms. What is written in your Law? and the like phrases were evermore our saviour Christs defences. 
Mat. 5.17.  He came not to break the Law, but to fulfil it. He giveth it a more spiritual understanding then the later old times had given, condemning not onely the outward act, but the first motion and sinful thought. In what was amiss, though very anciently permitted by Moses himself for the hardness of the peoples hearts, he tendered his reformation with the oldest Antiquity, 
Mat. 19.8.  Non fuit sic ab initio: It was not so from the beginning.  
17 Vpon which faire and solid ground I may be bold to lay this sure foundation for all mine intended building, that the True and undoubted Antiquity began with the entrance of the law of nature: continued in the Law and Prophets, was ended and consummate in the Gospels and histories of the evangelists, the Epistles and writings of the Apostles. The very sympathy( as I may say)& concurrence, or sacred method of the old and new Testament, do give a certain majesty& certainty unto both, as when the Gospels answer the Law, the Acts, the histories: the Epistles, those books of mixed argument; the revelation, the Prophesies of the old Testament. And as the old is determined and ended by the Prophets, so is the new Testament finished with the revelation. In al likelihood to signify, that as the old Testament was complete when the Prophets ceased, so the Scriptures of the new Testament were full and absolute when Saint John had done writing. malachi the last of the Prophets, John the last of the Apostles, in time and writing. These are the true and certain bounders of sacred, vnimpeached, and that reverend, respected, and renowned Antiquity, which all those whom we call the ancient Fathers of the Church, admired and admitted. Hereunto in all controversies, they veiled their bonnets, and strooke their top-sailes, as in the chamber of Gods presence, and to the kings royal ships; as unto the chair of Gods estate, and the admiral of that great Emperours navy in the turbulent sea of the troublesone and contradictorious world. Beyond these nothing hath been revealed with like majesty unto the sons of men. Since these, there hath been no other word or gospel, whereunto our consciences may be tied, as unto the sure anchor of secure safety. Neither can it be ever proved, that any of the oldest ancient Fathers, provoked or appealed to any other antiquity.  
18 Vpon this foundation, Tertullian builded, when he wrote, 
Apol. cont. gentes, c. ult.  that( except he were deceived) Antiquior omnibus est veritas, The truth is ancienter then all men, or all other things. And so Antiquity doth profit him if it be grounded vpon divine learning, that was a treasure to be preferred, before all after wisdom. Of which, and of which onely, 
Idem de velandis Virginibus.  we may say as the same ancient writer, Against truth no man can prescribe, no length of time, no patronage of persons, no privilege of nations: whose words would be farther pressed, for they are very significant, and remarkable. For custom it hath its beginning, for the most part, from some ignorance of Gods holy will revealed in the Scriptures, or else by simplicity: And by succession it is strengthened with use, and so it is defended against truth. But our Lord Iesus Christ called himself Truth, not custom. If Christ be always, and before all, then truth is ancient and everlasting. 
Sempiterna& antiquares.  Let them therefore look to it, which hold that for new which in itself is old: For heresies are not convinced by their novelty, but by the truth. whatsoever savoureth against the truth it is heresy, be it never so ancient a custom. Thus and more Tertullian. Here is no other foundation laid then Iesus Christ, no custom pretended, but the truth justified, not any writings but the divine Scriptures offered, against heresies, the deadliest and most dangerous enemies of Christ, and his Church.  
19 Shall this then stand for a Rule? 
Tertul. aduersus Praxeam.  Id esse verum quodcunque primum, Id esse adulterum quodcunque posterius. That is truth which is first, that is adulterous which cometh after. This is all we desire, we ask no more. But then we must understand withall, this First, to be no secondary, much less latter age, or time, but that which hath no antecedent, and is of itself primary: and so is not onely Antiquum ancient, in the positive, but Antiquissimum, most ancient in the superlative degree: otherwise there will be no stay, no rest, no repose for a conscience to be satisfied with antiquity.  
20 For as antiquity is usually taken, and so commonly abused, it is nothing but a very gloze and outfacing with after times, when corruption began to grow in the Church, and every particular Father of these Ancients, who succeeded the Apostles, and whose writings are extant, and open to the world, had not only their little blemishes but their great spots and stains, such as they who now pretend themselves to be their greatest friends, and undertake to defend them with all their power, cannot hid them with all their skill, nor excuse them with all their wit. And therefore these by no means are to be taken for that eminent, predominant, and binding antiquity, which may stand without controlment, 
Iam. 2.10.  and be admitted without just exception. Qui errauerit in uno, reus est omnium, It is not onely true of the Law, whereof Saint james speaketh, but of all mankind. He that erreth in one thing, may be guilty,& so err in many things. This privilege resteth with God alone, and with the penmen of the holy Ghost in the sacred Scriptures: Deus solus verax, 
Rom. 3.4.  God only is is true, and as true it is, that All men are liars. No mortal man that succeeded the Apostles, was ever privileged against this general corruption of the sons of Adam. Which if any shall gainsay, and plead probabilities or possibilities, of those that immediately succeeded the Apostles times: 
Dial. aduer. Pelag. cap. 2.  I would answer as Saint jerome in a like case, unto the Pelagians: Noli ponere in coelum as tuum, vt per esse,& esse posse, stultorum auribus illudas. Set not thy mouth against heaven, that by likelihood and possibilities thou mayst delude the ears of the simplo: never tell me any man can do that, which never man did. Instance but in one and take all.  
21 The same Saint jerome in this case, vpon a just exception, hath offered a good rule, which the rather must be restend vpon and holden for good, because the Romanists produce this testimony to obscure the truth. Cur post 400 annos, 
Ad Pamach.& Oceanum de error. Origenis.  why after 400 yeares labourest thou to teach us that which we never heard before? Why dost thou bring forth that which Peter and paul never taught? the Christian world even until this day hath been without this doctrine; I will keep that faith in mine old age, in which I was born, baptized, and brought up. This ancient Father, and light of Gods Church we admire for his learning, and this his passage with one consent we embrace: and wish from our hearts nothing more, in these dayes of contradiction, but that this his rule might hold for the trial of Gods truth, that the oldest religion which flourished before Saint Hieromes time; which Peter and Paul taught, and which the primitive Church believed, might be received, admitted, accepted, and reverenced in the whole world. In this case we accept the jesuits challenge: Ostendant nobis Lutherani,& qui illis posteriores sunt alij haeretici, Let the Lutherans and after heretics show us, that the Apostles were their leaders; that their pastors came into the apostolical function by lawful authority, that their doctrine was approved in all ages from the Apostles times, in any village or ham, let, but by an open heretic. If we cannot show this, as well as josiah could, when he found the Law, and reformed: 
2. King. 22.9.  or if we cannot prove our religion in all things older, and of more certain continuance then our aduersaries, I will come unto them, and serve the king of their Antichristian Babylon during my life. This we are able, and dare prove, 
Mun. civit. sanctae fund. 3.  and never break our shins with a leap neither, as that Iesuite feareth or rather drunkenly dreameth.  
22 For it is not onely true which Iesus sirach the wise man saith, An old friend is better then a new: 
Eccl. 19.13.  but also Iesus Christ the wisest of all men,& the eternal wisdom of his Father, prefereth old wine before new, and saith that the old is better, 
Luke 5.39.  as before was said. We know there is wisdom in old yeares, and that reverence is due to gray hairs. And, Interrogate Patres vestros, 
Deut. 32. jer. Lam. 3  is a sage counsel of the holy Ghost. And it is good to consider the dayes of old, 
Psal. 77.5. Psal. 78.1. Psal. 44.1. job 8.8.9.10.  and the yeares of ancient times: and it pleased God to aduise us, to incline our ears to his mouth, when he declareth high sentences of old, even such as our fathers  told vs. And job prayeth us to inquire of the former age, and to prepare ourselves to search our fathers. The roman Fathers are but of yesterday, and know nothing: these may dissemble, like idle& slow bellies, but those will teach, and tell, and speak with their hearts. But in our honest simplicity whereby we humble ourselves unto our ancestors and forefathers, we must use this prudence and providence, that we take not proffered new friends for approved old Fathers, fresh men for ancient Doctors, children for parents, yongsters for Aldermen, every Courtier for a grave and judicious counsellor: for so a man may be soon and soundly deceived. For as honourable age is not that which hath been of long time, 
Wisd. 4.8.  Neither that which is measured by the number of yeares; so neither doth the honourable Truth of God stand vpon the ages and times, successions and suffrages of sinful men, but on his Word, which is before all time, the author and God of time and truth.  
23 In which case, we haue a precise caveat to take heed of such uncertain and vnapproued antiquity. The Lord hath been sore displeased with your fathers, 
Zach. 1.4. — Therefore turn unto me, saith the Lord of hosts. Be not as your fathers, unto whom the former Prophets haue cried, saying, Thus saith the Lord of hosts; turn you now from your evil ways, and from your wicked works: but they would not hear nor harken unto me, saith the Lord of hosts. Your fathers where are they? And do the Prophets live for ever? But did not my words and my statutes, which I commanded by my seruants the Prophets, take hold of your fathers?  
This Prophet after the peoples captivity, admonisheth them, that as they return to their country from their thraldom and bondage, so should they return to the truth, and that God who had chastised their fathers for their error from that truth, would also chastise them if they also erred. So Ezechiel, 
Ezech. 20.18.  and not long before, walk you not in the ordinances of your fathers, neither observe their manners, neither defile yourselves with Idols. What cautels are these, not to rest vpon later antiquity, built vpon some, not many yeares past; but vpon Gods book, the spring that riseth out of Gods own sacred breast?  
24 And therefore the Prophets, as they call the people from their fathers ways and works, so do they not leave them like sheep without a shepherd, to wander in the wilderness without direction: or like a ship on the Ocean sea, without a compass, and the lodestar that should guide them in the darkness of the night; but leadeth them to the great shepherd of their souls,& to the haven of health where they should be, for their best repose and security. 
Malach. 3.7.  turn unto me, and I will turn unto you, saith the Lord of hosts. And I am the Lord your God, walk in my statutes, and keep my Commandements, and do them. This is that terminus à quo, and terminus ad quem, from whence we haue our being, in whom we enjoy our well being, whither, and to whom we must return, for our everlasting being. There is the fountain of truth; from thence flow all the riuers of truth, therein rests the whole Ocean of truth. It began with the Patriarkes, it continued under the Law, taught by the Prophets, it is consummate in the gospel, which was written by the evangelists and Apostles, all inspired by the holy Ghost.  
25 This is our Nihil supra, and our Nihil vltra, nothing above it, nothing below it, nothing before it, nothing after it, nothing any way beyond it, for age or truth. This came from heaven, is protected by heaven, and shall bring us to heaven. There we find Gods love in electing us, Gods power in creating us, Gods mercy in calling us, Christs merits in redeeming us, Christs righteousness in justifying us, Christs grace in saving us, the holy Ghosts wisdom inspiring us, his knowledge teaching us, his sanctification working us, and comforming us to the will of God; 
Rom. 8.13. Ephes. 4.23. Heb. 12.14.  By mortifying the deeds of the flesh, and renewing the spirits of our mindes, unto obedience, in faith, peace, and holinesse, without which we shall never see the Lord.  
26 Here we find the great mystery of godliness, 
1. Tim. 3.16.  God manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory. Here is taught that unspeakable mystery of the blessed trinity, 
1. joh. 5. Aug. insolilo. cap. 30. si sit Aug.  The Father, the Word, and the Spirit, and these three are one. Our God, Lord, Comforter: love, Grace, and counsellor: the begetter, the begotten, and the Renewer. The very light of the very light, and the very Illumination. The spring, the flood, and the watering; of whom all, through whom all things: of whom, through whom, and in whom are all things. The living life, the life from the living, the quickener of such as live. One of himself, one of one, one of two. A being of himself, a being of an other, a being from both. The Father is truth, the son is truth, and the holy Ghost is truth. In one word, 
2. Tim. 3.15.  here we find that which is able to make us wise unto salvation through faith which is in Christ Iesus. And that all Scripture is given by inspiration from God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished to all good works. Therefore what need we more? where may we find better? what is more certain? what more powerful to pierce the hard buckler of mans obstinate heart? what more learned to teach the gross capacity of mans understanding in spiritual things? what more effectual to inform the conscience of man that it may be conformed to the will of God? finally, what of more Antiquity, to command all following ages unto the obedience of certain truth?  
27 To conclude, what can we ask for the strengthening of our faith, but here we may haue it? where may we seek that precious pearl for which a wise man would sell all that he hath to buy it, 
Mat. 13.44.  but onely here, where onely it may be found? At what gate may we knock to find the certain entrance into everlasting life and glory, but at this door which is opened by him which hath the Key of david, 
Apocal. 3.7.  which openeth and no man shutteth, shutteth and no man openeth? This is the gate of the Lord, let us enter into it: let us pass through it, repose and repast ourselves in it. 
Psal. 84.10.  Better be a doorkeeper in the house of God, then to dwell in the tents of ungodliness. Better to rest in the plain and simplo understanding of this vnquestioned& undoubted verity of holy Scriptures, then to dwell in the profound science( falsely so called) of school divines, 
1. Tim. 6.20.  yea or in the multitude of Fathers, never so many, never so learned who, as hath been said, and must still be thought, were all subject to that censure of the holy Ghost: All men are liars. 
Rom. 3.4.   
28 I must therefore conclude and determine, that the most certain beginning, the most undoubted continuance, and the most firm and final conclusion of the oldest antiquity, against which there is no exception, is that which began with the Fathers of the old world, was registered by Moses in his sacred histories and Law, continued by the Prophets before Christ, and is concluded by the evangelists and Apostles in the new Testament. Of which, as our saviour vpon the cross in the work of our redemption said, Consummatum est, 
John 19.30.  It is finished: So we may say and say truly, and seal it up with the seal of God,( He knoweth who are his, 
2. Tim. 2.19.  and he knoweth what is his,) for our comfort and instruction, Consummatum est, It is finished. And therefore it is questionless not without divine providence, that in the last book of the whole Bible, last written of all the Scriptures, containing prophecies of the last times, even to the last end of the world, and in the last Chapter, yea and last words of that last Chapter, there is a seal, with the inscription of a fearful and dangerous curse to them, that shall add to, 
revel. 22.  or take from any thing contained in the book: yea( as I am persuaded) or in any other book of holy Scripture, whereof this book standeth as the last period and conclusion; after which there remaineth nothing but the expectation of him, who is the chief, the principal, and I may say the onely subject and matter of all Scriptures, that is, Iesus Christ himself and his members, who saith, Surely I come quickly, Amen, even so come Lord Iesus,& again shutteth up all with Amen.  
29 If the Romanists will provoke us to following ages& succeeding Bishops, this is not onely to step, but to leap from antiquity, which is true antiquity indeed, unto novelty, 
Mun civit. sanctae.  in the comparison, from elder to younger both times and persons, that may break not onely shins, but the neck too. For as Adam of all Fathers was onely in Paradise, and saw the three of life in the midst of the garden, 
Gen. 3.  which none of his posterity ever saw in the flesh, though many of them were saved by less means then Adam had; so the evangelists and Apostles, who enjoyed the presence& sight of our saviour Christ, that three of life, saw and heard, and published to the use of the Church, that which their successors never saw, though they learned Christ sufficiently for their salvation, and were excellent lights in the Church, and were Martyrs and Confessors, that loved not their lives to the death, for the testimony of the Lord Iesu. Yet were they children in respect of those Fathers, and did ever submit themselves unto their writings, as unto the grounds of their faith. And required no more credit to themselves, then they deserved by their near imitation of those their Ancestors: to whose authority they referred the censure of all their doctrine, as unto that Lydius lapis, that touchstone, whereby all coin is tried to be good or counterfeit. So much esteem gave they unto this oldest antiquity; so little did they ever arrogate unto themselves or new devices.  
30 First ask the Fathers what they say of themselves, and others like themselves, for their own defects: then what they writ of the Scriptures for their omni-sufficiency, and that will easily decide this question of true antiquity, what it is, 
De incar. Dominic. sacrament. cap. 3.  and where it was determined. Nolo nobis credatur, Scriptura recitetur, saith Saint Ambrose, Non ego dico, said audio; non effingo, said lego. I will not desire you to beleeue me, let the Scripture be alleged. I say it not, but I hear it; I make it not on my fingers ends, but I read it. This Father asketh no credit to himself, but giveth all to the Scriptures, and therefore that he may prove semper idem, 
Lib. 1. cap. 7.  the same man still, he saith to Gratianus, Facessat nostra sententia, Paulum interrogemus: Beleeue not what I say, but let us ask Saint paul. 
Hieron. in Tit. cap. 1.  And Saint jerome, Sine Scripturarum authoritate garrulitas non haberet fidem; Without the authority of the Scriptures, prating should never get credit: as if all were but prattling that was spoken without that book, or were not consonant and agreeable thereunto.  
31 It is a faire offer that Saint Augustine makes to Petilian the heretic: Sunt certi libri Dominici, certain books of God, 
De veritate Eccles. cap. 3. cont. lit. Petil.  unto which we both yield consent, there let us seek the Church, there let us discuss our cause. I will not haue the holy Church made manifest by human doctrines, but by divine Oracles. Can he offer his adversary fairer? Can he speak more peremptorily for the divine Scriptures against the Doctrines of men? Yet he doth say more in that book, 
Cap. 10.  Ne Catholicis quidem Episcopis consentiendum est, We may not consent no not to catholic B B, if in any thing they be deceived, or err against the canonical Scriptures. And what an humble acknowledgement doth he make of his own weakness, even openly before his auditors, with reference of sovereignty to the Scriptures? Quod dicimus fratres, 
August. in Psal. 85.  hoc si non vobis tanquam certum exposuero, ne succenseatis: homo enim sum;& quantum conceditur de scriptures sanctis, tantum audeo dicere, nihil ex me. Brethren, if what we speak we deliver it not to you for certain, be not offended: for I am a man, and as much as is granted out of the holy Scriptures, so much I dare affirm, but nothing of myself. And elsewhere, Let our Papers be cashiered from among us, 
In Psal, 57.  and let Gods book haue place with us, let Christ speak, let the truth be heard. Nay this Father is not afraid, to set aside one, or a few men and their opinions, in comparison of the volume of Gods book, but 318 Fathers at once, and these gathered in a solemn council, to determine a great& chief Article of Christian faith, when it was called into question, by strong and violent aduersaries; where he reasoneth with Maximinian, 
Lib. 3. c. 14.  Neither will I offer the Nicene council against thee, neither shalt thou allege the council of Ariminum against me, as prejudicial in this controversy, but let us try by the authority of the Scriptures, and let matter with matter, cause with cause, reason with reason contend.  
32 Infinite for number, eminent for authority, evident for perspicuity, and excellently cordial for a weak conscience, are the sentences of the Fathers to this purpose dispersed through all their works. And therefore we ask leave in this behalf of the Romanists, if they will not give it, we will take it, and haue good reason so to do, to say of all the Fathers, as one said of another without offence given or taken: 
Iuel against Harding.  Da veniam Cypriane: Pardon me Cyprian; No holding with Cyprian, though a learned Father and a Martyr, if Cyprian hold any thing against the Scriptures. Or as Augustine said of as reverend a Father as ever the Church saw in his time or since: 
Aug. Epistola 19.  Non puto frater te velle libros tuos legi, tanquam Apostolorum& Prophetarum, de quorum scriptis, quòd omni error careant dubitare nefas est: I think not brother that you would haue your books red as those of the Apostles and Prophets, of whose writings so much as to doubt is sacrilege. This they believed both of themselves and others, and of the holy volume of the sacred Bible,& therfore they haue spoken, yea and haue written it, as their constant iudgement unto posterity.  
33 And thus much( as afterward shall more largely appear) do we attribute to councils, to Fathers, to all inferior antiquity, with this onely, Salua in omnibus, saving in all things the authority of the canonical Scriptures. But in no case can we be so frantickly mad, 
Rabbi Shelomo. Deut. 17.11.  as a Rabbin, who because it was written, Thou shalt not decline from the sentence they shall show thee, saith, that a man may not depart from it though they say, The right hand is the left, and the left the right; This may be a rule for rabbis, it can be no warrant for Christians. Yet in the B. of Romes divinity, 
Gloss dist. 9. Noli. meis.  there is as much in effect, Tenenda est sententia Patrum hody usque ad vnum iota, The Fathers sentence is now to be holden to the utmost prick. Yea both more and worse then this: 
Rubrica in c. In Canonicis dist. 19.  Inter canonicas Scripturas Decretales Epistolae connumerantur: The decretal Epistles are to be numbered among the canonical Scriptures. How far is this from blasphemy; and yet fathered most falsely vpon Saint Augustine: whose words import no such thing. Neither may we safely admit that superlative respect to the best Father that ever wrote since the Apostles dayes, 
Dist. 15. c. ult. Dist. 9. Noli meis.  which Gelasius giveth unto lo for one of his Epistles, and the gloss seemeth to attribute unto all. He that admits it not usque ad vnum iota, unto the least letter or prick, or disputes of it, or receiveth it not in all things, Anathema sit, 
jeremy. 17.5  let him be accursed. Nay rather Cursed is he that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord,  
34 All this we hold to be exorbitant, and beyond all mediocrity, like that of the council of Basil: 
Ex epistoli● synodal. council. Basiliens.  Non solùm Ecclesiae decreta& sententiae authenticae sunt, Not onely the decrees and sentence of the Church are authentical, unto which we must stand without contradiction, but also all the deeds and customs, must be holden as the sacred Scriptures; for there is the like reason for the customs of the Church that is for the Scriptures, and the like affection of piety is due unto them both.  
35 We rather approve the modesty of the Fathers themselves, who( as before is said) deferred sovereign respect unto divine Scriptures, and acknowledged themselves men subject to error. I know( saith jerome) how to esteem the Apostles, 
Epistola 62. cap. 2.  and how to respect other writers: those I know ever say true, but these sometimes do err like men. And Saint Augustine again, 
Epistola 8. inter Epistola● Hieron.  Ego solis eis, &c. I haue learned to yield that honor& reverence to those onely writers, who are counted canonical, that I dare not think or beleeue they ever erred: or if I find any thing in them that seemeth contrary unto truth, I cannot think, but that either it is false written, or that the interpreter attained not unto the meaning of that which is said; or that myself cannot reach unto the true meaning of it. But others be they of never so great holinesse, never so great learning( and holinesse with learning will go far in persuasion,) yet can I not think they speak truth because it is their opinion, but because by other authors, and canonical reasons, and probabilities, which are not abhorrent from truth, they do persuade me. Not to burden my reader with over frequent allegations, if he will take the pains to read the ninth distinction in Gratian, he shall find much to this purpose, out of other Fathers.  
36 Neither haue some of the Romanists best friends& favourites been far from this mind as touching the Fathers: not onely for their commenting vpon the Scriptures, but also for other writings, wherein they are found to haue erred from the truth. Vix reperias quenquam qui non in aliquo errarit: 
Canus loc. come. l. 11. c. 7  You can hardly find( of the Fathers) any one, who hath not erred in somewhat, saith Canus, a B. and no mean soldier in the Roman Legion. And Lyra no contemptible author among them, will not haue his nose so holden to the grindlestone by a Father, as that he may not pluck it away when he feeleth it smart. 
In Mat. 1.  Non enim sic ab eis testimonia proferuntur, vt aliter sentire non liceat: For their testimony is not so without exception, that a man may not think otherwise. And Caietan a learned cardinal( a fault not incident to very many of that fraternity) saith modestly, 
Praefat. in lib. 5. Mosis.  Nullus detestetur nouum sacrae Scripturae sensum, ex hoc quod dissonat cum priscis Patribus &c. Let no man detest a new sense given of the holy Scripture, because it soundeth not with the ancient Fathers. He saw that some were so tied to the regard of this uncertain antiquity, as that nothing smelled well but what favoured of a Faher; nothing tasted well, but what was received from a Fathers cooking; nothing sounded well but what was set to a Fathers tune. Howbeit in these there is some mean and modesty, but in the others there is neither manners, nor mediocrity.  
37 In which case we say, and say full truly, the estate of the Church in her teachers, may be compared with the image of Nebuchadnezar which he saw in his dream: 
Daniel. 2.32.  The head was of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, and the feet partly iron, and partly day. Christ in his Apostles and evangelists was the head of gold, the learned Fathers of the primitive Church were that breast and arms of silver, the first Orders of labouring and preaching Monks the belly and thighs of brass, the schoolmen and Casuits the legs of iron, the modern jesuits& Priests the feet part of iron& part of day: to signify, that all written in Scriptures was pure as gold, 
Psal. 19.10. Psal. 12.6.  yea purer then gold, yea then much fine gold, such as hath been tried seven times in the fire. The Fathers were silver trumpets that astonished the heretics of the primitive times with the sound of the Gospel, and overthrew the walls of vnbeleeuing jerico; 
Iosua. 6.23.  that gathered the elect into the Sanctuary of God. The best and first Monks that followed these times of the Fathers were more subject to corruption and rust, and yet served as the meaner vessels and instruments of the Temple. The schoolmen and Casuits, and I may ad the Popes Canonists to them, were not onely iron up to their very faces and foreheads, but rusty iron, cankered at the very heart: a very iron cage of unclean birds, that( as Harpies in hell) snatch from the people the sincere milk of the word, that was able to save their souls, 
1. Pet. 2.2.  and enclosed them in the iron grates of intricate and insensible distinctions, which they understood not that heard them, nor themselves that taught them. And finally, not as at the losing of Satan, when as yet he had not wrought his full work in the children of disobedience, but as in the fit of madness, 
Ephes. 2.2.  and rage of Antichrist and the divell, this mixture of iron and day, Iesuites and Priests, are broken not onely out of the earth, but out of the bottomless pit, 
revel. 9.10.  like those locusts with iron habergions, and stings in their tails, whose assertions are impudent, their meditations earthly, their Religion superstitious, their zeal obstinacy, their hypocrisy deep, their conversation wicked, their promises deceitful, their conditions crooked, their cruelty more then brutish, their flattery more then doggish, their designs dreadful, their projects pernicious, their practices hellish and devilish,( a strange medley,) as lightning to the eye, thunder to the ear, fire to the feeling, poison to the heart, and finally the very mixture of coals, sulphur, and saltpeter, that is, plain gunpowder to the smell, nay to all the senses. By them kings are murdered, Nobles massacred, Estates ruined, Churches profaned, the whole Christian world turmoiled, 
Qui coelum terris miscent,& qui mere coelo.  as if heaven and earth should be turned into heaps, to be cast into a chaos, and hell of horror and desolation with themselves. The onely difference wherein these Iesuites& Priests are unlike unto these feet of earth and iron, is, that they cleave too well together, who were to be wished, without breath of Christian charity, that they might hang together as well as they hold together, except they would become more faithful Christians, honester men,& better subiects. Who how much soever they pretend antiquity, yet are they in truth not vindices veritatis, protectors of truth, but Veteratores, crafty Foxes& false deceivers, who pretend antiquity, but do nothing else but antiquare Antiquitatem, not onely derogate from truth, by glozing vpon it, but utterly abrogate truth, by their purging, or rather accusing and condemning Index.  
38 I haue digressed I confess, as from the comely countenance of Christs beautiful spouse, whose garments are all glorious within, unto the filthy feet that never walked in the way of peace. Yet haue I been drawn by the due consideration of times and ages, wherein corruption crept into the Church;& from those glorious and blessed beginnings, unto these dismal and desperate times, the last and worst dayes, whereunto the world hath declined.  
39 In which meditation we haue just cause to bethink ourselves, where we would rest for the safety of our souls: whether in this day, wherein a great part of this world sticketh until the muddy waters go over their souls; or in the iron, wherewith another part of the sons of men do fight against Gods truth; or with the brazen age, so subject to erosion and consumption; or in the silver mines, mixed and blended with some dross of imperfection; or in that golden crown, as pearls and precious stones, to shine gloriously on that golden head. This is a mettall that admitteth no rust, no canker, no corruption. It will bring us to the golden world again, to the Apostles faith and doctrine, to their patience and constancy, to their manners and conversation. In it we may see our saviour in the flesh, 
Gal. 3.1.  and behold him crucified before our eyes. There we may hear the gracious preaching of Christ the son of God, and him publishing the gospel in our streets. 
1. John. 1.1.  There our hands may handle the word of life. There is no defect, no error, all sincerity, all verity: and therefore without all doubt or danger, without all denial or contradiction: there, and there onely is that faithful constant, untainted, and most certainly true antiquity, which we seek for, may trust to, and must when all is said and done, rely and rest vpon.  
40 If therefore any ignorant or wilful Romanist, shall ask that ouertroden and outworn question, which is so trivial in every mans mouth, as if it were the very essence of his tongue: Where was your religion before Luthers name: we may easily and as truly answer, It was in the Scriptures, where yours never came. It wanted not a being from the beginning, but it wanted a reviving or renewing, after neglect or contempt. It was as Moses Law hide in a wall. 
2. King. 22.8. 2. Chr. 34.14. Math. 13.44.  It was a treasure for a time butted under ground: the time of revelation being come, it pleased God to make that manifest which for a season was secret,& this is the doctrine which we now preach. 
2. Thess. 2.8.  By which oldest breath, from the mouth of the Ancient of daies, now Antichrist is revealed, and shall ere long be destroyed. Let the present Romanists prove their religion, or any part thereof, from Saint Paules Epistle to the Romans, and we will be all such Romanists with them. We will not onely hear it with patience, but yield unto it with all dutiful obedience, and unfeigned love.   

CHAP. IIII.  
That this only antiquity precedent, being first and therefore oldest, is a true and certain note of the true Christian, catholic and apostolic Church and religion, without any exception or limitation.  
THere hath been long, and yet is a solemn and serious controversy, what are the notes of the true Church. 
De notis Ecclesiae, cap. 2.  cardinal Bellarmine tells us, that some will haue seven, as Luther: some two, as the reformed Churches; That Augustine would haue six; jerome would haue two; Vincentius would haue three; 
Cap. 3.  Driedo and Petrus à Soto would haue other three; Hosius would haue four. Sanders would haue other six; Michael Medina would haue ten, and addeth the eleventh; Cunerus would haue twelve. himself, contemning and rejecting us and ours, as no bodies and no things, and forsaking the Fathers, and theirs, as wanting and defective; cashiering and casting his own fellowes and theirs behind him, as insufficient and short: lest short shooting might lose his game, bringeth forth his fifteen sons, 
2. Sam. 9.10.19.17.  like the sons of Ziba the seruant of Mephiboseth, that betrayed his master, and belied him shamefully, and set in for all, but got half his inheritance. As cardinal Bellarmine that adventureth for a popedom, but hath gotten a Cardinals hat; or perhaps he would build the roman Church to the imitation of Salomons house in the forest of Lebanon, 
1. King. 7.2.3.  that had his pillars fifteen in a row: Or peradventure he dreamed of the prayers called the fifteen Oes, in the Office of the virgin mary; or some mystery of iniquity there is in it: For he will haue just fifteen; which he extorts by a retort, like an alchemist out of four, as those fifteen pillars were in four rows: yet notwithstanding he dares not give his word for them all, that they will prove the Church in verity, but onely in credibility, that is, plain incertainty. socolovius ouerstrips cardinal Bellarmine, and will haue a just score, though Salmeron is contented onely with four as the undoubted notes of the Church, and excludeth some of Bellarmines notes by name, as honesty of life, and miracles, and may full well, for they haue abandoned honesty, and their miracles are counterfeit; others by necessary consequence: For if there be but four, then Bellarmine hath eleven more then needs, and socolovius sixteen.  
2 Another Iesuite in a fresh assault runs vpon us with his thousand marks, 
In B. Pauli Epist. lib. 1. part. 3. disp. 3.4. Muri. civit. Sanctae, fund. 8  Whether is our Church catholic or yours, o you Protestants, Lutherans and Caluinists? Nostra profectò mill indicijs, vestra nullis; nostra de vitâ sanctè instituendâ multa, vestra inani fide contenta, nihil aut parùm docet: nostra vitae sanctimoniam magnoperè praedicat,& ad illam suos seriò adhortatur: vestra contumeliosè exagitat,& ab illâ dehortatur: nostra per sedecim saecula vitae sanctitate illustres plurimos numerat, vestra primo hoc suo saeculo, nondùm primum, nondùm numeri initium habet. Ours certainly( quoth he) hath a thousand notes, yours not one; ours hath much for the leading of our lives holily; yours contented with idle faith, teacheth little or nothing thereof. Ours mightily commendeth sanctity of life, and seriously exhorteth thereunto; yours rails vpon it, and dehorts from it. Ours in sixteen ages can number many famous for uprightness of life: but yours in this her own age hath not yet the first, no not the beginning of number. Where he nameth a few other, but never a word true, as our consciences bear us witness,& as it is known to all that know the truth;( but as a scolds tongue, so a Iesuites pen is no slander.) In which case he dallieth as a boy was wont in a school, of whom we ever knew what money was in his purse just, by his wagers: but if he had none at all, his common wager was a hundred, or a thousand pounds. One hath wagered his three notes, some four, others six, one ten, another eleven, another twelve; Bellarmine fifteen, socolovius his twenty: this fellow belike guilty of the emptiness of his own purse, wageth a thousand, as much to say, he hath not one, no not one of a thousand. But I mean not to discourse of the number, whether they should be more or fewer, whether older or younger, whether better or worse, whether certain, credible, probable or laudable; but resting vpon that old axiom, What needeth a man go about the bush, when he may easily step over? or beate the bush, when he seeth the Hare on foot?  
3 I will with patience and good leave of all, save a labour and without vilifying( yet censuring) those notes of the Roman Synagogue, or magnifying of our own Church, or meddling with more of the Fathers notes, content myself with one, whereby as my own understanding is convinced, and my conscience satisfied; so would I offer it to all roman catholics, for their sufficient eviction; to all Christian catholics for their abundant satisfaction; that is, The true, and oldest antiquity. For this is certain and unfallible, it doth agree, omni, soli,& semper, unto the Church: It is proper to all true Churches onely, and ever unto the true Church. It is not an accident separable, that may be present or absent without the destruction of the subject: but it is an essential property, yea very natural and real, which can be no more separated from the Church, then the soul can from the body, without the dissolution and death thereof. And therefore these propositions, That is the true Church, or that is the true religion, quae est antiquissima, which is the oldest, is as true as to say, Homo est animal risibile, A man onely is capable of laughter.  

ubi supra. disp. 4.  4 This cardinal Bellarmine hath set up for a second prop of his tottering& declining Synagogue; but both foolishly and falsely. Foolishly, because he hath inverted the order of nature and civility: For in nature the Church was, before it was catholic or common; it had a being, before it was universal, which being was in the first man, before it was qualified by that title, or had a catholic existence: and it is civility to set the first begotten in the first place. Therefore antiquity should haue been the first, as it is principal, and( I say) the only necessary note of the true Church and religion. So Salmeron placeth it for his first, and commends it for the chiefest note of the Church, as it well deserveth. Yet socolovius not so civil or so propitious, maketh it the fourteenth of his twenty notes,& that not without great commendation, which I could right well approve. Quartumdecimum sit civitatis Dei ensign, Ecclesiam catholicam {αβγδ} semper, 
Vt supra.  hoc autem est, antiquitatem& vetustatem sequi, vt id maximè laudet quod vetustissimum& antiquissimum, id peculiaritèr sequatur, quod cum maiorum instituto ac doctrinâ coniunctum est; recipiat nihil nisi illud {αβγδ} simul; vt post Mag. Basilium Damascenus loquitur, dicatur: vt contrà haereticorum fuit semper {αβγδ}, hoc autem est, nouitati in omnibus adhaerere. The fourteenth badge of that city of God is, it must be ever Ancient, that is, it must follow antiquity, and old age; that it please most which is oldest, and most ancient: that it follow that which is joined with our ancestors institution and doctrine, that it receive nothing except it be both euangelically and fatherly delivered: as after great Basil speaketh Damascen. As contrariwise the heretics do ever look yongly, that is, in all things they cleave unto novelty. All this is very true, I would he and his would duly observe it. Howbeit it this matters not, set it where you will, it will bear out itself with sufficient authority.  
5 Howbeit let us look to that which is worse. cardinal Bellarmine and all his brethren, yea and his roman Father too, haue falsely and surreptitiously usurped this title, which belongeth to others, not at all unto them: antiquity denieth them her support.  
For the Romanists use two paralogisms or sophistications, or in plain English, falshoods& cozening tricks in their disputation of antiquity; whereby simplo wits are circumvented, contentious humors tickled,& the truth of God quiter outfaced. The one is, they call that antiquity which is not: the other, they challenge antiquity for their own, which they haue not; and so assume all as granted which is most in question. For when we seek for antiquity( as before is premonished) we must not insist vpon the positive, This is old, therfore true; for so an hundred heresies may claim the privilege of many yeares, and yet never the better: No more in the comparative, This is elder, therefore truer: for so ma●y errors were crept into the Church of God, before some truths were plainly and distinctly revealed. But, this is oldest, therefore truest; this holdeth water and leaketh not, this will ●bide the touchstone without changing colour: this it that ●olden head, or that foundation whereon nothing can be ●uilt, but gold, precious stones, or silver at the worst, 
1. Cor. 3.12.  that will abide the fiery trial: hay, straw, stubble, cannot endure the flamme of Gods Spirit which appeared in fiery ●ongues, to stay by it, or continue in it, 
Act. 2.3.  but is consumed of it.  
6 cardinal Bellarmine seemeth to lay this foundation for his roman head& popish Synagogue: 
De notis Ecclesiae, cap. 5.  Sine dubio vera Ecclesia antiquior est quàm falsa, quemadmodùm Deus antèfuit quàm fuit diabolus. It is without all doubt, that the true Church is before the false, as there was a God, before there was a devil.  
Dij Damasippe tibi donent tonsorem:—  
Verum ob consilium.  
His Saints grant the cardinal a cunning barber,  
For moving his counsel in so safe a harbour.  
A wise conceit, whereby he sheweth himself onely to be no Manichaean heretic, that conceited dvo principia, bonum & malum, two beginnings, good and evil; giuing them equal time, without antecedence or consequence, but what is this to our purpose? as if the question were between God and the divell, or the Church of celestial Angels, and the dungeon of infernal spirits, or not rather and indeed of the Church of men among themselves in the visible state thereof. His rule must be this, Quo antiquius eo melius, By how much the elder, by so much the better. But this rule is like many rules in Law, 
Decius de reg. juris.  which will admit more exceptions and limitations, then it containeth words; or it must be fortified with caeteris paribus, or in eodem genere, due parity and in the same kind, or else it will never hold.  
7 For though God were before the divell, yet was the divell before men; though Adam was before cain, yet was cain not only before Abel, whom he murdered, but also before Seth, that continued the righteous seed, and from whom the true Church was propagated in the flesh, until the coming of the messiah.  
Was not Nahor Abrahams ancient? yet was he an idolater, Abraham the Father of the faithful. Was not ishmael elder then Isaac? yet was ishmael base and son of a bond woman, Isaac of the free woman, and heir of the promise. Was not Esau Iacobs eldest brother? yet God would haue the elder serve the younger. Iebuse was before jerusalem, and jerusalem had degenerated to a cage of unclean birds, and the Temple was made a den of theeues before our saviour taught in it, or preached the gospel. And therefore Cardinal Bellarmines bare Antiquity though he fetch it from the divell that old dragon, hath not that vigour& force to stand in the gap against any falsehood, which is rather favoured and fostered, then confuted and condemned by his antiquity.  
8 We must go( as is said) ad Antiquum dierum, to the ancient of dayes, from that Alpha that is Omega, which was first, and shall be last; even from the Father, his Law and Prophets in the old Testament, to the son, and his Apostles in the new Testament, to that holy Spirit of them both; which both inspired the truth that was ever, and doth preserve and keep it in the true Church of God for ever. Therefore we must not be deceived by appearance: for Quaedam videntur& non sunt, Some things appear to be, that are not; there is great odds between bonum apparence& bonum verum: a seeming good and a true and undoubted good. All is not gold that glistereth: for although the good seed be sown by the husbandman before the cockle by the envious, yet the weed often ouertoppeth the corn, and seemeth by stature and growth the ancienter, though it be younger in time, and worse in proof. So hath experience the mistris of fools, if you will,( though they be wise that take heed by her warning) and time the mother of truth, made it manifest, in Christian Churches.  
9 In jerusalem was the seed of the gospel sown by the son of man, who was the son of God: 
Luke 3.38.  and the Apostles by his charge when they had received the promise of the Father( which promise was the holy Ghost) were to testify of him in jerusalem, after in all jury and Galilee, and then unto the ends of the world. Then was Rome a younger sister, nay yet vnadopted into Christs family at all. Ephesus in Asia, Corinth in Greece, with many other Cities in both, yea whole ●ountries and nations received the faith before Rome, as Pontus, Galatia, Cappadocia, Asia, Bithynia, or at the lest with them: 
1. Pet. 1.1.  yea when she persecuted the truth and her little flock unto bonds, imprisonment and cruel death: 
Acts 2.9.  and therefore were they her ancients in time, and for the time, her betters in grace.  
10 Will you say that those Churches had their candlesticks removed to Rome? That they lost their birthright and she got it? That Peter in probability, Paul in certainty preached there, established there the faith,& both sealed it with their blood: 
Rom. 1.8.  in so much that their faith was made famous throughout all the world? And what of all this? If we can prove Rome and her children to be pares culpâ, in the same fault with them, will it not be as easy to prove that they may be pares ●oena, under the same iudgement and punishment with them also? If God hath done this to jerusalem and her idols, 
Esa. 10.10.  why not to Rome and her images? And is not this a righteous thing with God, that they which with-held the truth of God in unrighteousness, 
Rom. 1.18.  should commit sin with greediness? and that they which will forsake the truth, 
2. Thess. 2.11.  should beleeue lies? and being lead by hypocrisy should be mis-led by the spirit of error, deceiving and being deceived? Let not Rome therefore boast what she hath been, let us rather consider what she is.  
Nam genus& proauos& quae non fecimus ipsi,  
Vix ea nostra voco.  
lineal descent, and what we not achieved  
Is scarce called ours, or to ourselves derived.  
They that will be Abrahams children must haue Abrahams faith, or else they shall never enjoy Abrahams promises.  
Mallem Thersites similem me gignat Achilli,  
Quàm me Thersiti similem progignat Achilles.  
I'd rather be Achilles born from Thirsit's breed  
Then Thirsite sprung from stout Achilles seed.  
11 Blessed was Iosia, the good grand-child and son of wicked Manasses and Amon; and cursed might they be who descended from the loins of gracious Hezekiah: many good fathers haue had wicked sons, and many good sons haue had as wicked fathers. Many haue sown in the spirit, and reaped in the flesh: 
Gal. 3.3.  begun well, ended ill: been Apostles, become Apostates: created and ascended Angels, degenerated and descended divels. We haue seen, saith Saint Augustine, 
Aug. ●  Men walk in the midst of fire like stars, that haue fallen to the ground and become dung of the earth: we haue seen others as dust among the stones, and yet advanced to the firmament as stars. 
Psal. 118.23.  This is the Lords doing, and it is marvelous in our eyes; God setteth up one and casteth down another. Those Cities, those people, those nations, those kingdoms, Monarchies, Churches haue risen and fallen, haue enjoyed their prime, and felt their periods. And yet God hath ever preserved a sanctified seed unto himself, neither tying his mercies to persons or places, but in every nation he that feareth God, and worketh righteousness, shall be accepted of him. 
Acts 10.35. Hieron.  Non sunt filii Sanctorum qui tenant loca Sanctorum, said qui sequuntur opera eorum, They are not the sons of Saints that succeed them in their places, but that follow them in their works. Wherefore although this note of antiquity be a true mark, and a certain, of the Church, yet it is no evidence at all for the Synagogue of Rome, which is neither the oldest Church herself; neither hath kept the old faith, which was first planted by the Apostle Saint Paul, and Peter, if you will; nei●her hath any interest from the undoubted monuments of ●he true Church. In which case if we will seriously seek, and ●arefully try which is the true Church, which is the true religion, it must not be by a general challenge, without particular evidence; but by a diligent search and survey of all ●he ancient monuments of the Church, in each particular doctrine and controversy that haue risen since the first founders and foundation thereof.  
12 An intruder may enter by force, may creep in by fraud, may hold by violence, may presume vpon a potent party, may ●oast of an ancienr title, and may defend himself for a time, 〈◇〉 forged cavillation; but all this cannot prove bonae fidei pos●●ssorem, a true and undoubted heir, a rightful and lawful ●ossessor. How shall this title be tried? what evidence shall ●eare it? The oldest, say we, and the Romanists pretend the ●●me. Let them stand to it, we ask no other trial; but the greatest, the farthest, the oldest Antiquity. Herein we will rest, ●nd by this we will be tried, not onely for the whole in common, but for every enclosure or piece of ground, wherein we ●laime the right of inheritance.  
13 We will grant that which our aduersaries so much ●esire, and hold for their greatest advantage. They received interest and inuestiture into the Church with all the li●erties, privileges and immunities thereunto belonging. They did shine as a star in the firmament and midst of hea●en. 
Reu. 14.6.  They had the everlasting gospel preached by such An●els and messengers as God sent unto them. All this is libe●ally granted: but we justly lay to their charge, that they haue broken the conditions of their old Charters; they haue forfeited their interest; they deny their services, they will haue what they list, and do what they please against the Lords will and pleasure: and yet claim their estate to be as certain as in their first enfranchisment. This again they deny: This again and again we affirm. By what or whom shall we be tried? With one consent al our party is agreed to stand to no other trial, but this one, the oldest Charter, the ancientest evidence, which our aduersaries boast was in their own keeping. If this they refuse or alter, they pretend antiquity in show, but deny it in very truth. They rail vpon us as if we denied all antiquity, and we protest before God and all the world, that we will be tried by none other. By this we find the Church, by this we offer and undertake to defend the religion we profess, or else to yield our possession, and give them the day.  
14. Put this case in a civil action. There are lands left in common to Tenants by one Lord Paramount, to be holden of him to them and their heires in Capite: but as it often fareth, communia quae sunt negliguntur, things in common are worst husbanded, this Land lies waste, some is abandoned, some by others neglected, by little and little it grows to a wilderness; that which was faire and fruitful is barren and overgrown with bushes and briars, unwholesome weeds, and rotten trees. The greatest free-holders grow careless of this decay; the multitudes are carried with the sway and corruptions of the time, and do as others do, are content with the homely, perhaps unwholesome food which the vnmanured earth bringeth forth of it own accord. At length in succeeding ages, some few, either by learning the husbandry of other countries, or by their trial of conclusions, and their own experience, find means to bring this Land into tilth, would roote out or cut down what is unwholesome, or unhandsome, and by labour and industry find that it would produce excellent fruit, if it were well husbanded. Yea some good husbands increase in wealth, rejoice in their labours, and desire to make all their neighbours partakers of their skill and knowledge. This perceived by the idle, that take more pleasure in their lazy ease, then in diligent labour, seek to disturb those industrious men of their inheritance, exclaim against their devices and manner of husbandry, offer violence to their persons, would divest them of their right, as innouators and brochers of new inventions. It cometh to suite of Law, how will these pretenders be tried? By the ●ustomes and manners of our fathers and grandfathers who haue lived a few ages before, saith the one party. Nay, but by ●ur oldest evidences which we received at the first from our ●●pitall Lord, which yourselves haue kept( as you pretend,) ●●uers hundred of yeares, saith the other party. The slow●acks and lazy bones will none of this, whatsoever they ●retend: these writings, say they, are but parchment and ink, ●●ey are but dead letters, crooked rules, dumb iudges, we will ●ot stand to these, except you will let us interpret them as and list, blot out, rase, enterline, put in what we will ourselves; and pled possession, be it good or ill, right or wrong, we will ●old that we haue, and be tried by none but ourselves and ●ur friends.  
15 This is a long circumstance, you will say, and a tedi●●s parable. But it is the very case in question, a Nathans vn●erstanding will easily apply it, and say to the roman Ca●●oliques, You are the men. O that they had but a Dauids ●●art to confess it, and cry Miserere mei Deus, Haue mercy ●●on me O God, and renew a right spirit within me.  
16 Our Lord Iesus Christ, Lord Paramount of his Church, o bestowed a goodly inheritance vpon his Apostles and ●●sciples,& to their successors& inheritors of the same pre●●ous faith; hath delivered writings containing his whole will 〈◇〉 pleasure: what services are due, what rents to be paid, how and Land should be used, that when this great Lord should ●●me, he might find all as himself appointed. This Land, ●●is Church, this Gospel of the Son of God, is by some aban●oned, by some trampled under foot, as an unholy thing, 
Heb. 10.29. Mat. 7.6.  ●en as swine do pearls, or dogs holy things. Time by neg●●ct, ignorance, sloth, carelessness of some, wilfulness and desperate madness of others, maketh this Church a cage of unclean birds, 
Ierem. 7.11.  a den of errand theeues. briars& thorns the earths curse, are suffered to grow in it; errors and heresies in faith, corruption and dissoluteness of manners are furthered and fostered therein; true faith and honest life are exiled and banished therefrom. Long peace bringeth ease, ease pleasure, pleasure contentment, contentment neglect, neglect security, security a very lethargy, or rather a Catalepsie, which is stupor vigilans, a sleep of forgetfulness, or a waking stupidity, vpon the heads, senses, and hearts of men, that though they see, yet they perceive not.  
17 This was not so general, but some were either utterly free, or at least not so desperately possessed with these incurable diseases, but groaned under a burden, and were grieved to see so great disorder, but were not of power to help it. At length some better advised, either finding the truth abroad in other Churches among some few, brought it home to this Church which it had forsaken, and made it more public: or by reading of the oldest evidences, which were the Scriptures and word of God, they sought to reduce all unto the first beauty& integrity. The Priests and Leaders make head, they cry out against innovations, though it be for the better; they will confess no faults, though their own hearts convince and condemn them: all is heresy, or schism, or error at the least, that savoureth not their fancies, or answereth not their credits, or at least profits. And therefore they persecute with fire and sword, massacre men, overthrow families, depopulate Cities, ruin nations, confounded, shall I say, heaven and earth, or rather earth and hell together, to preserve their some few yeares continued superstitions& idolatries, for which they unjustly prescribe. They are offered the old writings, the very Testament which their Lord left sealed with his own most precious blood, which issued from his crucified blessed body, safely reserved in the Register of the sacred Scriptures; the very first, and therefore the very best muniments between the Lord Iesus and his Church; by these the title of truth shall be tried, or the suite ceased. This by no means will be accepted. 
Infra cap. 6.  The Scriptures are infinitely disgraced, with obscurity, with insufficiency, with defect of authority, and what not? At a word, this best, this onely, the most true and all-sufficient evidence will not be admitted.  
18 Now let any indifferent man judge, yea and for me determine, whether is the likelier to haue the better cause? especially if we duly consider that the Romanists in show stand all for antiquity, and fill their followers ears with nothing more then with clamorous outcries, that we refuse all antiquity, that our religion is mere novelty, rather suddenly start up, then judiciously proposed; disclosed, laid open within these hundred yeares. Whereas in truth we are very well contented to be tried, yea justified or condemned by this oldest, most undoubted, most impartial antiquity, not onely as a judge among many, but as the only both witness& judge in all our differences. 
Supra cap. 3.  Let them but stand to this antiquity, we desire no more.  
19 Otherwise if they bring fathers for grandfathers, grandfathers for great grandfathers; Lamech that descended from cursed Cain, for Adam the father of all, we cannot endure it, we cannot hear it, for so we may easily be deceived. Religion and truth( as we may say) gave the slip to Cain and his posterity, and descended by the posterity of Seth, 
Gen. 4.19.  a younger brother, but a better man.  
20 simon Magus was nearer the Apostles in time and place, then many Saints of God that kept the faith, 
Act. 8 13.  and gave their lives for the testimony of Gods truth. If therefore we rest by the way, and not ascend unto the very top of the hill, we may as well stay vpon Cain the elder as Seth the younger, vpon simon Magus, as vpon justin Martyr, or Ireneus, or any other that followed the Apostles age. The Law that God gave to Adam in Paradise, They shall not be two, but one flesh, 
Gen. 2.24. Mat. 19.5.  was good, and by our blessed saviour applied for a rule of reformation in a matter of great consequence But what Cain, or Seth taught, what is that to us? Let it be to us sufficient, that we haue Adam in Paradise before he had sinned, nay God in heaven that never sinned, as our first founder; his certain Law, his undoubted Prophets, Christ our saviour himself, and his Apostles and evangelists inspired by the holy Ghost, for the authors, builders, finishers, and Preachers of our faith.  
21 If we pass by all intermediate antiquity, be it as ancient as Simon Magus, as old as Cain, yet is not that the antiquity which we grant to haue been, and define to be, the certain and true mark of the Church,& evidence of the truth. But let us rest vpon this, and so conclude vpon all hands, that this antiquity( and none other) is the true and certain note of the true Christian catholic Church and Religion, without exception or limitation.  

Supra cap. 3.  22 What this antiquity is, hath been before delivered, viz. that is the first truth which was delivered to Adam, or the patriarchal Prophets; was their Rule of faith; the Law which was first given to Moses, continued, and bound until the coming of Christ. The Gospels, Epistles, and other books which were first written by the evangelists and Apostles, stand still unto all catholic Christians, as the onely certain doctrine, by which we must be instructed in faith and informed in manners, while we live, and whereby we must be judged and saved in the last day. For this antiquity the Ancientest Fathers pleaded in their generations; unto this with them we submit ourselves, and our whole religion, and every Article thereof at this day.  
23 It is a most melodious harmony, in the ear of every one that hath it open unto truth, to hear all the Fathers that may be reputed Fathers indeed, as worthy of that reverend name, how they all consent, and give this glory to the doctrine of Scriptures, to be the onely and most certain antiquity whereon to build faith, and to establish the foundation of the Church. Of whom diuers are before alleged; yet to make up the melody with the more pleasing concord, between those Ancients and our present Church and professors of the same truth, hear how they answer each other, as Saint Augustine and Saint Ambrose in their Te Deum laudamus.  
24 Chrysostome with his golden mouth, 
Chrysost. hō. 3 de incomprehensibili Dei naturâ aduersus Anomaeos.  when any thing is offered him that hath not the authority of this antiquity, singeth thus: Hanc arborem non Paulus plantauit, non Apollos rigauit, non Deus auxit. said plantauit rationum intempestiua scrutatio, rigauit superbia stolida, auxit ambitiosa cupiditas. This three Paul never planted, Apollos never watered, God never increased: but the untimely search of reason planted it, foolish pride watered it, and ambitious lust gave it increase. What remaineth, but that such a plant should be plucked up by the roots? not onely blown down by the breath of Gods Spirit, but burnt up too, with the fire and brightness of Christs appearing? And he giveth the reason a little before of the heretics error, to be the ignorance of this doctrine of antiquity: as our saviour did of the Sadduces. 
Mat. 22.29. Ibid.  Sic animus Anomaeorum cultu Scripturae sacrae priuatus,& carens doctrinae sanctae& Christianae munere sponte& suopte motu ferocem istam& horrendam prompsit haeresim: Thus the mind of the Anomaeans deprived of the furniture of holy Scriptures, and wanting the gift of holy and Christian doctrine, of his own accord and proper motion, brought forth this cruel and horrible heresy. The same we may justly say of the Romanists, and the most part of their articles. Did Saint Paul plant it? Did Apollos water it? did God sand the increase? Their souls are deprived of the light of holy Scripture, therfore they run into all excess of error. hear how sweetly we answer in the same tune.  
25 What I read in the word of God, that I beleeue: 
D. Bilson Bishop of Winchester, of Redemption pag. 41. Contra Foelic  what I do not read, that I do not beleeue. The very same thing in a diuers phrase of speech. again, Saint Augustine authoritate Scripturarum contentus simplicitati dedere potius studeo, quàm tumori; Contented with the authority of the Scriptures, I study rather to submit myself to simplicity, then to pride. And doth not that gracious professor D. Whitaker sing the same song, Quae non reperiuntur in scriptures non refert quam diù in Ecclesiis durauerint. 
De notis Eccles. c. 3. p. 247  Nam quicquid est Scripturae doctrina posterius, etsi statim ab Apostolorum temporibus doceri coeptum est, tamen nouum esse affirmamus,& contra quicquid Scripturae docent, illud antiquissimum esse dicimus. whatsoever is not found in the Scriptures, it mattereth not how long it hath continued in the Church: for what is later then the doctrine of the Scriptures, although it began presently vpon the Apostles times, yet we avouch it to be new:& on the other side, what is taught in the Scriptures, that we hold to be most ancient. Le● a Bishop of Rome, and one of the learnedst of that rank, asketh these questions in this very case: 
Epistola. 81.  Hoccine à Prophetis; hoc ab Euangelistis; hoc ab apostles didicisti? Learned you this of the Prophets, of the evangelists, of the Apostles? as who should say, If these be not your founders, you not onely stumble but founder, and shall never attain unto the truth. Learned, yea thrice learned Doctor Rainolds, hath the true descant to this faire plain-song, in other words, but to the same sense, 
D. Rainolds. Thes. 1. p. 64.  Consequens est quidcunque Christianum ullum scire deceat ad vitam aeternam obtinendam, id totum ex vberrimis Scripturarum fontibus hauriendum tradi: This followeth( out of certain forelayed premises) whatsoever it becometh any Christian man to know, for the obtaining of eternal life, al that is delivered to be drawn out of the plentiful fountains of the Scriptures. But perhaps our Aduersaries will harken better to their Saint Thomas Aquinas, who tuneth the very same note. Quicquid ille, i. Christus de suis factis& dictis nos legere volvit, hoc scribendum illis tanquam suis manibus imperauit. whatsoever( Christ) would haue us read of his works or words, that he commanded to( his Disciples) as it were his own hands. Do not all these make one pleasant concent& harmony, following to an hair that gracious counsel of the blessed Apostle Saint Paul? 
Philip. 2.2.  fulfil my ioy that you be like minded, having the same love, being of one accord, and one iudgement, 
1. Cor. 3.  For no man can lay any other foundation then this, which is Christ, as he is revealed in the Scriptures. And whosoever preacheth any other doctrine, 
Gal. 1.8.  be he an angel of God he is accursed. This antiquity of faith and truth, is that rock of which our saviour speaketh: 
Mat. 7.24.  whosoever heareth these my words and doth the same, I will liken him to a wise man that built his house vpon a rock. He hath a good foundation and a good building, the groundwork is Christs word, the building is the doing of the same. We need seek no further to be saved.  
26 Such as the man is, such is his strength,& such as the strength, 
judic. 8.21.  such is the man. Faith that is grounded vpon this foundation, declareth the man in whom it is, to be in the certain and undoubted way of salvation. A man that is established on this rock, 
Mat. 16.18.  is sure that the gates of hell shall never prevail against it or him.  
27 This hath been ever the strength of the Church, and the very foundation of all the Religion of the true God. It was Moses credit that he brought a Law unto the people, 
Exod. 20.  written with the finger of God: that he made the Tabernacle according to the pattern that was shewed him in the mount: that he did all things as the Lord commanded him. In the day of distress Fugiendum ad montes, saith Saint Hierom, 
In Nahum. ca. 3.  we must fly to the hills. Ad montes Scripturarum, Mosen, &c. To the hills of the Scriptures, Moses, &c. This was then a sure foundation to provoke to the Scriptures, for the trial of doctrine. When Religion decayed was to be reformed or restored by the good Kings of Iuda, jehosaphat sent Priests and levites, habentes librum legis Domini, having the book of the law of the Lord. Hezekiah operatus est rectum& verum coram Domino iuxta legem: He did that which was right and true before Lord; according to the Law. josiah, when Helchiah had found and brought him the Law, first caused it to be red unto the people, then made a covenant with God, 
2. Chr. 31.21.35.  then took an oath of his subiects, Vt facerent quae scripta sunt in volumine illo quod legerat, That they should do those things which were written in that book which was red. This was the rule whereby these holy Kings, so much commended by the Spirit of God, re-edified the ruins of Gods Church, by their elders defaced.  
28 For although the Apostle call the Church the Pillar and ground of truth; yet it is but as a nurse, not a mother; 
1. Tim. 3.15.  as a pillar to support it, as a ground to set it in, not as the foundation to build it on, much less as a mistris to overrule it. The hills are good foundations to build vpon, not onely for beauty to the show, but for strength against floods& inundations. Yet the hills haue their foundations, 
Psal. 18.7.  God touched the foundations of the hills. So the Church is a good foundation, yet she hath her foundation also. A pillar supporteth a house, but yet the house is better then the pillar; it furthereth the well-being, it maketh not the being of truth. A pillar also is as well for memory, show, or inscription, as for strength, defence, 
Plutarch. in Lucullo. & supportation; as in Ilium the apparition of Minerua in a sweat was written vpon a pillar for perpetual memory. As those pillars erected and engraven with the learning of those times before the flood, left and seen afterward by the posterity. Herculus set up pillars with Nihil vltrà. Absalom reared up a pillar for his memory. 
2. Sam. 18.17.  These pillars were not better then their inscriptions, or those whose monuments they were. So is the Church a pillar whereon the holy Scriptures are as it were engraven; as a pillar it preserveth them, and it sheweth them to all the world; yet is it not better then they, nor to be preferred before them. So is the Church the ground of truth also, the ground not onely to set it on, but also to sow it in, that it may bring forth fruit; not to overwhelm it, and stifle it, that it can bring forth no fruit. The field is the Church, the seed is the word: of this seed that is thus sown, some falleth vpon good ground, some vpon bad; but all the seed is commended and committed to the ground, and so may be truly called, The ground of truth, that is, the ground for truth to be sown in. For in the Church or by the Church, is the truth sown and reaped, and by none or no where else. Thus is it The pillar and ground of truth.  

Psal. 87.1. Esay 2.2.  28 She is likened to mount Sion, and is built in montibus, on the hills. A mountain prepared on the top of the mountaines. These mountains Saint jerome calleth Montes Scripturarum, the mountaines of Scriptures on which the Church is built. Isaiah the Prophet speaketh of a foundation of foundations. 
Esay. 28.16.  Fundauit fundamentum fundatum, or as Tremellius, Fundationem fundatissimam, the deepest and profoundest foundation, and therefore the soundest and most certain of all others. This is our Oldest, first, and chiefest antiquity, which we ask and will stand unto without all exception. Behold how directly the Apostle followeth the Prophet, 
Eph. 2.19.  Citizens of the Saints, and of the household of God, are built vpon the foundations of the Apostles and Prophets, Iesus Christ himself being the chief corner ston. In whom all the building coupled together groweth unto an holy temple in the Lord. In whom ye are also built together, to be the habitation of God by the Spirit. Where it is evident that the Church is built vpon the Apostles and Prophets, that is, their writings; they vpon Iesus Christ, which is his doctrine: for he is onely that fundatio fundatissima, that profoundest foundation, whereon the Church is built, supported by the Apostles and Prophets as pillars, who are immediaty founded vpon Christ himself.  
30 cardinal Bellarmine convinced in his conscience by this place of Saint Paul, is not onely driven to confess, but promiseth to defend against all gainstanders, that, 
C. Bellarm. de verbo Dei lib. 3. cap. 10.  Verbum Dei ministratum per Apostolos& Prophetas esse primum fundamentum nostrae fidei: That the word of God ministered by the Apostles and Prophets, is the first( and therefore the chiefest) foundation of our faith. And therefore we beleeue whatsoever we do beleeue, because God hath revealed it by his Apostles& Prophets. But we add, That beside this first foundation, there is required a second foundation, that is, The testimony of the Church. We will grant this also as well as you; give the word of God, delivered by the Apostles and Prophets, its due and deserved pre-eminence and sovereignty in determining articles and questions of faith, and we will admit willingly the Churches testimony both for the Scriptures, and of them, and will receive whatsoever she commendeth unto us, if it be grounded vpon the first foundation. And this Church we say is ours, and not yours, even by the witness of that first foundation, which can never be overthrown.  
31 If we haue not this Church, show it us elsewhere, and we will come to it; If ours be it, why are you so slack to come to us? You call your Church the catholic roman Church; we submit not ourselves unto it, neither dare we. But put apostolic for roman, and prove yourselves of that Church, we come unto you, embrace you, love and reverence you, and will desire to live and die with you.  
32 The sum of all is this: give us antiquity of doctrine, and verity, we ask no more, neither do we aclowledge any other antiquity, but onely this, for the trial of all controversies, and assoiling all doubts. For it is both first in time, and chiefest in pre-eminence. So will I confess it, not onely to be a note of the Church, and religion to rest in, and rely vpon, 
D. Whittak. de notis Ecclesiae. ca 3. pag. 251.  but also the onely note thereof, without all exception or limitation, as hath been said. dispossess us of this one foundation, we yield in all you lay to our charge. If you cannot, give us leave to hold our title, until you euict us, and we will possess our souls in patience, and expect that Ancient of dayes, who will come and will not tarry, and give end to all our controversies.  
33 Though this verity hath been sufficiently proved, by that which hath been said, yet our aduersaries confession in this case, may yield much satisfaction to such as over deeply dote vpon their own writers. Panormitane their great Canonist saith, Ubicunque sunt boni Christiani, ibi est Romana Ecclesia: wheresoever good Christians be, there is the Church of Rome, he meaneth certainly the true Church. And further, that Apud vnum solum fidelem, licet foeminam, posset consistere recta fides: with one onely believer though a woman, true faith may be resident. He maketh the profession of true faith,( which cometh by hearing of the word within the Church) to be the true note of the Church, though but in one. Which he exemplifieth in the blessed virgin mary, during the time of Christs death and his manifest resurrection. And again, that the Church is cleared, not only to be, but to haue well-being, 
An old English book translated( as it seemeth) out of bonaventure de vitâ Christi, with some additions, part. 1. die Lunae, c. 3. ante finem  Si remanet vera fides in uno solo, If true faith remain onely in one. True faith is still the note. Whom another writer of theirs followeth& saith, that Christ from the time of his death to his resurrection dwelled only in the blessed Virgin, by true belief, that she had, and all the Apostles were departed from him by misbelief;& concludeth, that in that time, it might be especially said to her, Our Lord is with thee, that is, by true faith and belief. True belief possesseth Christ, misbelief eiecteth Christ, True faith and belief joineth the members to the head, and each member to another.  
34 And yet another, Semper manent aliqui, 
Fortalitium fidei lib. 5.  in quibus servatur veritas fidei,& justificatio bonae conscicntiae: Some ever remain in whom is reserved the truth of faith, and testimony of a good conscience. And joannes de Turrecremata a famous schoolman, and a great cardinal allegeth two Fathers, 
Summa de Ecclesia lib. 3. cap. 3.  to this purpose with good assent thereunto. Ecclesia non in parietibus consistit, said in dogmatum veritate, ubi verafides est, ibi est Ecclesia. The Church standeth not in walls, but in the truth of doctrine, where true faith is, there is the Church. So jerome. And Chrysostome very near in the same words, altogether in the same sense: Ubi fides ibi Eeclesia, ibi sacerdos, ibi baptismus, ibi Christianus; ubi non est, ibi Ecclesia non est. Where faith is, there is the Church, there a priest, there baptism, there a Christian; whereas faith is not, there is not the true Church.  
35 But what shall I stand on these, or the ancient Fathers, who all concur in the same opinion? 
Mat. 18.20. John 10.3.16.13.35. John 14.23.  Where two or three are gathered together in my name, I will be in the midst of them, My sheep hear my voice. Hereby shall ye be known to be ●y disciples if you love one another, if ye keep my word. These words of our saviour make this position stronger then any Father. But perhaps the roman catholic will beleeue a Iesuite better then Iesus.  
36 Bellarmine himself, the last and worst of the roman crew, and a cardinal too, that knoweth the mind of the head and body of that Synagogue, confesseth as much, and that by way of conclusion out of joannes Driedo, Ex quo sequitur, quod si sola vna prouincia retineret veram fidem, adhuc verè& propriè diceretur Ecclesia catholica, dummodò clarè ostenderetur eam esse veram,& eandem cum illa, quae fuit aliquo tempore, vel diversis in toto mundo, &c. Whereof it followeth, that if onely one province should hold the true faith, it should be still verily and properly called the catholic Church, provided that it be clearly shewed, that to be one& the same with that which hath been sometime, or diuers times in the whole world. We subscribe to this, we will ask no more. Not onely one province, but all our Kings majesties dominions, with all those kingdoms or provinces which profess the gospel and reformed religion, haue the true faith, and therefore yet may be called, and that truly and properly the catholic Church, with the Cardinals proviso and all. For we undertake and haue clearly proved to all the world, that the apostolical Church, for a good time, in diuers places of the world, and we may say, in the whole world, held that faith, truth, doctrine and religion, which at this day by the merciful blessing of almighty God we maintain, and which we are ready to justify with expense of our blood. This if we haue not done, or cannot do, we yield.  
37 If our roman aduersaries agree with us thus far, then my conclusion is demonstrative, by our enemies own witness: That the truth of doctrine and faith contained in the Scriptures, is the proper and certain note of the Church, truly convertible therewith, yea and with it onely. Where the true faith of Christ is professed, as it is revealed in the holy Scriptures, there, yea that is the undoubted true Church; where the true Church is, there the true faith is certainly and onely professed: For Extra Ecclesiam nulla fides, nulla salus, Out of the church there is no faith, no salvation. unto this punctually accordeth Lactantius an ancient and learned writer of the Church, 
Lactantius, Inst. divin. lib. 4. cap. ult.  Sola Catholica Ecclesia est, quae verè Dei cultum retinet, hic autem est fons veritatis, hoc domicilium fidei, hoc templum Dei, quod si quis non intrauerit, vel à quo si quis exierit, à spe vitae& salutis aeternae alienus est. That onely is the catholic Church which retaineth the true worship of God, for here is the fountain of truth, this is the household of faith, this is the Temple of God, into which if any man shall not enter, or out of which if any shall depart, he is a stranger from the hope of life and eternal salvation. All this is very true, and our very case, against the Church of Rome at this day. If we can prove we haue the true worship of God, as hath been done abundantly, then haue we the Scriptures, which are the fountain of truth; then are we Gods household, Gods temple, out of which we dare not depart to the Church of Rome, without dreadful danger of eternal condemnation. For this is the onely true, convertible and essential mark of the Church and of true Religion. Take all the other marks in their full number, weight and measure, yet are they but accidents, which may induce unto probability, but can never convince as by demonstration: as cardinal Bellarmine hath before confessed. For example take a view of all his notes, and they will all prove plain notts, for not one of them without verity consonant to the Scriptures, is worthy to be taken up for a note of the Church, nor can more make the true definition thereof, then the painted proportion and lineaments of a man vpon a wall, may persuade us to beleeue it a living creature.  
38 First it is to be observed, that whatsoever the Fathers writ of the catholic Church, the Papists wrest to the Church of Rome onely, and whatsoever they apply to the Church and BB. of Rome then in their dayes they presume to attribute to them now: then which nothing can be more absurd. For never was that Church by all the Fathers deemed the catholic Church; neither do they deserve that now, who are murtherers, which their ancestors deserved who were Martyrs, or at least, learned and good men.  
39 But let us more exactly consider the name catholic, which is Bellarmines first note, 
Catholica. 1.  or the signification of the name, which is, common or universal. Neither is it so ancient as the name Christian, except Pharisaei erant Catholici, pharisees were catholics, as Genebrad makes them: or as the divell whose peregrination or perambulation was the whole earth. Neither hath it authority of Scripture as this hath, 
Chronolog. lib. 2. job. 1.7. 1 Pet. 5.8.  ●hough it afterwards was justly received and admitted into the Creed. Wherein what should hinder but that Catholica Ecclesia the catholic Church, may be taken for the invisible Church, and Communio Sanctorum the Communion of Saints, for the visible? And therefore the Church was without it, and so may be, and yet haue the thing without which it cannot be. And as for the signification, arianism was once more common then orthodoxal faith. And antinomianism with the branches thereof at this day, is more universal then the roman Synagoue, or all that profess the Christian religion. The Church of Sardis had a name to live, and was dead, a name of life, and a state of death: a dream of a feast, and rise an hungered: a badge of glory, a livery of shane: a famed to be rich and full, and wanting nothing, and in truth is poor naked, 
revel. 3.  wretched, miserable, like the Church of Laodicea. And therefore take this name, or the signification thereof, there may be as catholic an error as a truth, and therefore the name of catholic is nothing without truth.  
Est nomen sine re proiectâ vilius algâ,  
A name without the dead  
Is worse then any weed.  
40 But besides if you will apply it to the Church of Rome, you abuse the word, yea and the nature of the word too. For it can no more be catholic and roman then it can be public and private, common and proper, universal& particular, then which what can be more absurd? Not much unlike a wife that would be fine at her feast, and having her best affection set most vpon one of her guests said, Neighbours, I drink to all in special, and to you Mistris in general. Was not this a wisedomely Gossip? Non ita pugnant interse Romanum& Catholicum nomen, 
satire.  vt pro Hircaceruo, aut Chimera Romani-Catholici derideantur, conveniunt optimè. The roman and the catholic name are not so opposite betwixt themselves, as that the roman catholics should be derided like a monster that is part a goat, and part a Hart, or some Chimera; they agree passing well. They agree like Ienkins and Germans lips. It is a very centaur, compounded of diversities, if not contradictions. Howbeit we must not except against it, by whomsoever it be attributed, and howsoever applied. Yet what was Rome but a special Church, when Saint Paul wrote his Epistle, as Corinth, Galatia, Ephesus, and others then were? That was after Christ promised Peter, and Peter had possession, as our aduersaries pretend. But where was the catholic Church when Rome was no Church, and then not written to more then all the believers dispersed, to whom they were indeed written. This is mere dalliance, a babble for a fool, yet the Papists will not leave it for the Tower of London.  
41 antiquity without verity, is but vetustas erroris, 
Antiquitas. 2.  the antiquity of error. The Turks haue flourished and increased a thousand yeares, or very near as long as the Pope hath been known by the name of universal Bishop, and as long as the Romanists may well avouch their religion to be continued in the world. The gentiles were before them, and infidelity is much ancienter then christianity. sever then Antiquity from Scripture verity, and it can be no true or certain note of Christs Church& religion. Of this is, or shall be spoken more or less, almost in every Chapter of this book. For the present it is sufficient, that we profess for antiquity, and stand with it more precisely and truly then the Romanists do or possibly can do, howsoever they boast of that they haue forsaken, and therefore haue not.  
42 Continuance the third note, 
Duratio diuturna 3.  whether you respect the experience of times past, or hope of time to come, it can be not so much as a probable note, much less a certain. If you will confine it to time past, that is the same with antiquity, which is nothing without verity. If to the time to come, that ●s onely known to God, uncertain to us, further then God hath promised and assured, that Babylon shall fall, 
revel. 17.16.  and the whore that sitteth on the seven hills, shal haue her period. If both, we contest and stand against them, both in our own experience for all ages past, and in our confident hope unto the end of the world. For the time past we will say with that learned and religious divine, 
D. Whitakers.  Nos nisi possumus probare nostram doctrinam semper fuisse in mundo Christiano, docuisse eam Christum, docuisse Apostolos,& Ecclesiam etiam quae Apostolorum tem●ore fuit, eandem tenuisse;& Papistarum dogmata è contrà noua ●sse, haereseos nec crimen, nec poenam deprecamur: If we cannot prove our doctrine ever to haue been in the Christian world, that Christ taught it, that the Apostles preached it, and that the Church which was in the Apostles time held it; and that the Papists positions, on the contrary side, are new, we will neither refuse the name not punishment, due to heresy. For the time to come we haue this assurance, that though heaven and earth pass away, 
Mat. 5.18.  yet shall not one iote of Gods word fail, till all be fulfilled. Their continuance without verity, is no note of the Church; if with truth, it belongeth to us& not to them. For we haue and shall again prove that they haue been misled through hypocrisy, and haue erred from the truth, and believed lies.  

Amplitudo seu multitudo 4. Exod. 23.2.  43 Amplitude or multitude, is further from being a true note of the Church then any other. Follow not a multitude to do evil, is a divine precept: a multitude then many draw unto evil, therefore can it not make a certain argument for good; 
joannes Frederi Lumnius in Thesauro Christiani hoins, de Christo& eius Eccl●sia. lib. 2. cap. 1.  Neither agree in a controversy to follow many against truth, which is Gods redoubled commandement. Aliquandò in solo Abel Ecclesia erat,& expugnatus est à malo& perdito Cain. Aliquandò in solo Enoch Ecclesia erat,& translatus est ab iniquis. Aliquandò in sola domo Noe Ecclesia erat:& pertulit omnes qui in diluuio perierunt,& sola arca natauit in fluctibus,& euasit in siccum. Aliquandò in solo Abraham, &c. The Church was sometimes in Abel alone, and he was slain by wicked and lost Cain. Sometimes the Church was in Enoch alone, and he was translated from the ungodly. Sometimes the Church was onely in the house of Noah, and God suffered all to perish in the flood, where onely the ark floated vpon the waters and escaped to dry land. Sometimes it was onely in Abraham &c. Saint Augustine hath a discourse not much unlike this: 
Aug. in Psal. 118. con. 29. in fine.  out of which, or in imitation whereof, this Lumnius seemeth to haue written. If the Church were but in Abel onely,( as here is said) where was the Church when Abel was slain? well I wot there was not then a multitude, or afterward if it were only in Enoch and he translated, he could not leave a multitude behind him; so of the rest name, though they were not so alone, but that they had some with them, yet were they far from a multitude, and so continued until jacob and his family went into the land of Egypt. And therefore if we set Noah& his house in the ark against the drowned world: Lot against his five cities, the Israelites against Egypt, yea against the face of the whole earth: 
1. King. 22.6.  Michaiah against the four hundred false Prophets, and Eliah with those secret 7000 that had never bowed their knees to Baal, 
1. King. 18.20  against all Israel that committed shameful idolatry: nay Christ& his Apostles against not onely the proud Priests, the learned Scribes,& the seeming-holy pharisees, but against all the multitude of the Iewes, yea and the Gentiles also, 
Psal. 2.1. Act. 4.25. Luke 12.31. Mat. 22.14.  who gathered themselves together against God and his son Christ, whose flock is a little flock, and whereinto though many be called, yet few be chosen; we shall find that the multitude was ever the worst, truth had the least party. The aspect of an ordinary map will easily confute this argument; where a man may see with this his eye, that Europe is not the twentieth part of the world, that are Turks and Infidels, and a great part of Europe subject to the same infidelity. And it is proved before that not only two or three gathered together in Christs name haue the promise of his presence, as the head with his members, but that the Church may be in very few, yea in one, and that a woman. Therfore multitude without verity, is but like a great beast with many heads, it holdeth no proportion, nor form to make a Church.  
44 Succession is the fift, but this is worse, 
Successio Episcoporum 5  as if the cardinal were resolved to fall à malo in peius, from nought to worse. Is it probable? is it possible? Did God ever tie his mercies or promises to places, or a succession of persons, as though no sin were able to make a divorce, if the spouse do play the harlot? Many a good father hath a wicked son in natural propagation. many a good King and Priest haue had as wicked followers in civil succession. It is often to be remembered, 
Hierom.  that Non sunt filii Sanctorum quitenent loca Sanctorum, said qui sequuntur opera eorum. They are not the sons of the Saints, that sit in their seats, but that imitate their manners, as before is remembered. 
Mat. 3.9. Luke 19.40.  God can raise out of stones children unto Abraham, and God can cast out the children of the kingdom into utter darkness. Who had greater promises then david for his seed, even concerning the temporal kingdom? yet had it no further obligation, than, If thy seed shall walk in my ways, 
Psal. 89.30.  and observe my statutes. What promise of the priesthood to Aaron? how was it sealed to Phineas? how afterward continued to others? yet not without due conditions, which cardinal Bellarmine himself confesseth are to be understood, though they be not expressed in the promises of God. The kingdom was alienated to a stranger, the high Priesthood was bought and sold for money, 
Machab.  and invaded by the most wicked traitors unto the Law and unto the people of God, and that before the coming of the Messiah. Who gave end both to that kingdom and Priesthood, and erected a priestly kingdom and royal Priesthood over all kindreds, nations, tongues& people of the earth. As great promises were made to Salomons Temple, to the city jerusalem, to the High-priest in the chair of Moses: and yet al these failed, or at least foully fainted, for a time, until the coming of our saviour: and after were destroyed, and that worthily for their gross sins, and manifold backslidings from their God, and his Law.  
45 But suppose this note were somewhat of itself, if it were true, yet can the Romanists never shadow themselves under this arbour, whereof the leaves haue so often fallen, and the flowers faded, that there remained nothing to be seen but the rotten sticks, eu●ll fauouredly crossing one another, to their open shane in the view of the whole world. That whereof livy complained, 
livi. lib. 2 ab urbe condita.  Tantos errores tempora implicare, &c. That times enwrapped so many errors, so that they knew not who were Consuls, nor what was done each year, &c. the same may be said of the newer Romans, they know not who were Popes in the first ages, nor what was done in their Popedomes, in such variety and uncertainty of Authors.  
46 For first, there is no certainty who succeeded Peter; some will haue Linus, 
Irenaeus. Eusebius. Epiphanius. Ruffinus. jerome. Sabellicus.  some Clemens, some Cletus, after Linus, some Clemens before both, the most after them both; some Anacletus for Cletus. But none can tell certainly who was the man in truth and indeed. The best historians of them all cannot tell in order who was the second, third, fourth, and fifth Pope. Yet of late a Iesuite, 
Muri civit. sanct. fund. 5.  excellent in laying foundations with precious stones, saith that casuit Clementis modestia, vt dum in vivis Linus& Cletus essent, nollet tenere Cathedram. Ita ex Petri designatione Clemens, ex Clementis modestiâ Linus& Cletus primi post Petrum Romani Episcopi esse debuerunt. Such was Clements modesty, that Linus and Cletus living, he would not hold that chair; so that by Peters designment, Clement, by Clements modesty Linus& Cletus ought to be the first roman Bishops succeeding Peter. Put out mine eye with such a modest Pope in these our dayes or the last thousand yeares. This distinction is point devise, yet note that Peter appointed his successor, without a college of Cardinals, or conclave to house them.  
47 But what do they speak of succession at all, the certainty whereof standeth chiefly in the Bishops certain election? the form whereof hath been often altered, and without all question, from that which Christ and Saint Peter appointed( if they appointed any) to be their vicars or successors. They will all haue it, that Christ appointed Peter; and Peter his followers two or three. 
In second. signo certo Ecclesiae.  It continued so in Salmerons iudgement unto Alexander and Sixtus, who were the sixth and seventh BB. of that sea, as in the verse.  
Sextus Alexander Sisto commendat ovile.  
When Alexander the sixth his life did end,  
His flock to Sistus then he did commend.  
48 If this election was according to Christs institution, why was it posted over to the clergy and people? then to the Emperour with them, and sometime to him alone; now to the Cardinals, the newest form? If the first was good, why was it altered? if this last be onely good, as is now defended, then the former Popes had no true and formal election; and so could they never haue any true and certain succession. The very least inconvenience they incur, is, that they haue changed antiquity for novelty, and Christs institution for their own invention. Volumes haue been written of often schisms, long for time, furious for malice, tempestuous for troubles; and of their Popes, infamous for manners, heretical for opinions, disannulling of acts, condemning one another, nay poisoning, murdering, massacring, detesting, defaming, yea excommunicating, sentemcing, condemning and executing their dead carcases and very bones. Once a woman, often wicked men, sometimes children both in age and knowledge; schismatics, heretics, idolaters, incestuous, blasphemous, conjurers, sorcerers, monsters and incarnate divels, haue usurped that seat whereunto they would tie this succession. God will haue no such deputies, 
Hosius.  or vicegerents: Saint Peter will never aclowledge any such successors. cardinal Hosius his plea shall never hold out before that uncorrupt judge in the day of Christ: Iudas ne an Petrus: Whether Iudas or Peter held that sea and chair of Rome, it mattereth not. He hath sufficient holinesse from the seat. 
Muri civit. sanct fund. 5.  Which a new upstart Iesuite shames not to second. Fac aliquem Pontificum manifesta haeresi maculatum esse, animum ille suum, non Petri Cathedram, seipsum non sacerdotale officium maculauit, qui secutus non haeretico expontifici, said catholicon pontifici successit, quid vitij in successione est? Grant that some Pope be defiled with manifest heresy, he hath bewrayed his own soul, not Peters chair; himself, not his Priestly office. He that follows succeeds not an hereticall-no-pope, but a catholic B. what fault is in the succession? If it be in the chair or office, and not in the person, then if there be Peters own chair still, there is no succession; if there be a new chair, then is it not Peters. A wise matter that the judge of the world, and that in divine and heavenly things, in the determing of all causes, the decision of all controversies, must rest vpon the wit, the virtue, the holinesse, the understanding, the knowledge of a joined stool or a wainscot chair. If it be of gold or silver, 
Act. 3.6.  I am sure it was none of Peters, for silver and gold he had none in his purse, much less in his chair. Succession without truth therefore is nothing. If you say that Tertullian, and other Fathers attributed much unto this succession, it is true: but it was in those times when they had not yet departed from the truth, and in many places where the succession then continued as well as at Rome. But now the case is altered, they haue abandoned the truth, and the truth hath forsaken them.  
49 conspiracy in doctrine, is cardinal Bellarmines sixth note. 
Conspiratio in Doctrinâ. 6  If he had left out doctrine, and had restend vpon conspiracy, I would allow him this note above al others, as most properly belonging to the roman Church. But take conspiracy in what sense you will, they haue it, we yield it them, viz. conspiracy both theoricke and wick, in doctrine and action, in schools and in the tents. For greater conspirators against Kings and States there never lived on the face of the earth, whereof all christendom can sufficiently testify. The Massacre in France, the unholy League, the murder of two kings: in the low Countreys the Prince of Orange; in England the whole life of that famous, and never to be forgotten queen Elizabeth, with daggers, dags, poison, insurrection,& what not? Our glorious and gracious King james, by assailing his person alone, him with his children, his son beside him, as is by foreign writers suspected, and may by good probability be proved.  
50 The Powder-treason, which may very justly be convinced to haue passed the heads and wits of all the Iesuites in christendom; witness H. Garnets plea of the secrecy of confession,& Martin deal Rio, that hath put the case eisdem terminis, in the very terms that most pregnantly express the very fact as it should haue been executed, if God in his wonderful mercy had not prevented it. 
Disquisitionum magicarum. l. 6. Sect. 11  Confitetur maleficus se vel alium, posuisse pulueres, vel quid aliud sub tali limine,& nisi tollantur, domum comburendam, Principem interiturum, quotquot vrbem ingredientur egredienturque in magnam perniciem aut periculum venturos. A wicked villain confesseth, that himself or some other, hath put powders, or some such like matter under some certain entry, and except they be taken thence, the house may be burnt, the Prince may be slain, as many as go into, or out of the city, may fall into destruction or danger. The question vpon this case thus put by the Iesuite is, Whether a ghostly Father may discover this, to prevent this mischief? He concludeth against almost all the ancient schools and Doctors for secrecy, as H. Garnet pleaded. This was written five yeares before this powder-plot was discovered, by a Iesuite and a stranger. By which it is manifest, that it was a thing long projected, consulted and determined, as well as by Winters traveling into spain, and conferring with the Iesuites there. Therefore conspiracy is indeed, and we confess it a singular and proper note of the ●omane catholic Church. Howbeit I err from cardinal Be●●armines mind, he meaneth not conspiracy in fact, but in doctrine.  
51 If I would take advantage again of the doubtfulness of the word, I may justly allow them also this as a true mark of their Church, proper to them, against all that ever writ before them, 
jo. Mariana.  or besides them. For joannes Mariana, and other writers of theirs following him, maintain the doctrine of conspiracy, for murdering Kings, and subverting States. So that we may justly say, and prove it, that that Church, and that onely, teacheth and preacheth conspiracy in doctrine.  
52 But you will say, that neither was this the Cardinals meaning. Conspiracy in doctrine, is consent and agreement in the same opinions. Then this is not any certain note of the true Church; and if it were, yet agreeth it not with the Church of Rome. 
Psal. 2.2.  Conuenerunt in vnum: They gather themselves in one against God and against his Christ. This was prophesied, and it was by experience found true. The Scribes and Pharisees conspired with the Elders in misinterpreting the Law, in observing traditions, and all they with the Priests, to put our saviour Christ to death, and to persecute his Apostles. Consent without verity is a mere conspiracy; as Herod and Pilate were made friends, when they were both the enemies of Christ; and Ephraim and Manasses to devour Iuda.  
53 But suppose it were a probable mark, as cardinal Bellarmine would haue it, yet is the Church of Rome never the nearer. For either he meaneth their consent and agreement with the ancient Fathers, or their near friendship and concurrence of opinions amongst themselves. That they utterly dissent from the ancient Fathers, or reject or debase, or abuse them as they please, and as they serve or serve not their turns, shall in the 8. Chapter be proved. For themselves, their Thomists and Scotists, their Nominals and Reals, their Dominicks and Franciscans, their Iesuites and Seculars, do sufficiently demonstrate their infinite differences, and that in many matters of doctrine.  
54 That may be a catholic doctrine in one place and not in another, at one time or in one age of the Church, 
azure. instit. mor. l. 2. c. 13.  which may not be at another; and the Scriptures themselves are to be taken secundùm praesentis Ecclesiae praxin, 
Cusan' de authoritate Eccles.& council.  according to the practise of the present Church. Nay, at one time, that may be a catholic doctrine in one place, which is heretical in another. A man may safely profess, that the cross should not be worshipped with divine worship in France, but in Italy he may not. In spain one may be burnt for it, as friar Aegedius in seville. Is not this a goodly and close agreement in doctrine? How vehemently writeth Ambrose Catherinus the Bishop of Compsa against Thomas de ʋio Caietanus, a cardinal of the roman sea? We need no other witness then cardinal Bellarmine himself, who in most controversies setteth down the distracted and torn opinions of his own friends. At one word, I would ask no better evidence to condemn al the writers of the roman Synagogue, then that of Doctor Kellison, where he saith, 
survey l. 2. c. 4 pag. 102.  that one onely opinion in a matter of faith, obstinately defended against the Churches authority, is sufficient to dismember a Christian from the mystical body of Christs holy Church, in that it depriveth him of infused faith, which is the glue, yea the sinew, that uniteth the members and the body together. Take writing, living, proving, avouching, and dying in an opinion, for obstinately defending, and you shal hardly find any Popish writer, who doth not in some material point or other differ from the common hold and current of other Doctors and writers, who writ in the defence of the roman Synagogue.  
55 Therefore that which they writ of our disagreement mattereth the less. For as it is very false that we are divided and distracted in opinions, as they pretend; so they which will wash a cup clean, must haue a clean hand; and that hypocrite that will spy a mote in his brothers eye, 
Matth. 7.5.  must first pluck out the beam which is in his own eye. They fight like Centaurs; or if they agree in any thing, it is but as Sampsons foxes, they hang by the tails to set the world on fire. We differ as brethren may, 
Act. 15.39. Galat. 2.11.  sometimes do, as Paul and Barnabas, yea Paul and Peter, Augustine and Hierom, Irenaeus and Victor, and many other Saints of God haue done, and yet keep the unity of the Spirit in the bond of peace.  

7. unio membrorum inter se& cum capite.  56 Unio membrorum inter se,& cum capite, The union or hanging together of the members among themselves or with their head, that is, the union and near coniunction the" Papists haue one with another, and they all with the Pope. Egregiam vero laudem. A goodly catch. All the Turks agree together with themselves and with their head, the little Turks with the great turk, as the petty Papists with their proud Pope; therefore that is the true Church. Much of that which hath been said in the former note, may be applied unto this: which sufficiently discovereth the distractions even ad pugnos, to very fists. Hereunto might all the histories be applied, when the Emperours fought against the Popes, the Popes against the Emperours, the Popes one with another, and the Cardinals against their great master.  
57 Where was the union of members when Charles the fifth, 
Sleid. comment. l. 6.  by the Duke of Bourbon and other catholic souldiers sacked Rome, besieged the Pope in his Saint Angelo, took him prisoner, made his conditions at his pleasure? What union of members when Cardinals haue called councils against Popes? What union when Popes were deposed by councils? Cardinals persecuted and slain by Popes? &c. when they pretended to be all of one profession, all of one religion, yet a greater confusion, more effusion of blood, more hateful and desperate malice, more cruel and dreadful disasters were never in the city of jerusalem among the seditious, then hath been stirred and continued, supported and maintained in the Synagogue of Rome.  
58 And therefore never tell us what Saint Cyprian, Saint Augustine, and other Fathers  told of their dayes, or former times, when the Church was persecuted, or newly breathed from persecution. The case is now altered. We may say of the best Bishop now, if we compare him with the worst that were in their dayes, Quantum mutatus ab illis? What a change now, from those then? Rome gates may admit with shane enough, the disgraceful inscription of a notorious dissolute heires house that descended from noble ancestors: O domus antiqua, quàm dispari domino dominaris? O ancient city, how unlike are thy present glorious Bishops to their gracious predecessors? Then the faith of Christ flourished in that city, the believers riches were then in their hearts, not in their purses; their Bishops were Martyrs, they made none as now they do. The other Churches were joined to it, and it unto them, not as head and members, but all as gracious members of that glorious head Christ Iesus, knit together in the unity of faith, 
Coloss. 3.14.  and girdle of peace and love which is the bond of perfection.  
59 prove your present Church to be such as those Fathers found and left it, we will join with you in the same unity of faith, and profession of the gospel: but if you be degenerated from them, and are turned Babylon, give us leave to come forth, as Lot out of sodom; we will not be partakers of your sins, lest we also partake of your plagues. turn unto Christ, and we will meet you; we will not be dissolved from Christ, to be joined with you.  
60 Sanctitas doctrinae, Holinesse of doctrine. 
8. Sanctitas doctrinae.  cardinal Bellarmines dalliance is to be noted in this note above all others. For he saith nothing with any proof at all, but against Infidels, Philosophers, Iewes, Turks, and heretics. That which he speaketh of his own party, is onely presumed, the contrary may be most evidently proved: and that which he directeth to us in general or particular, either is not evil as he imagineth, or is most maliciously laid to our charge without just proof, as hath been by diuers sufficiently answered: 
Iuel. Fulk, &c.  yet this is ever their most injurious complaint against our doctrine, even to this day, as in this, fitter to be applied to the Pope then to Luther. Nostri mali à malâ suâ voluntate, 
Muri ciu. samct. fund. 8.  non Ecclesia Catholicae concessione; vestri non tantùm suo vitio, said etiam Lutheri indulgentia tales sunt: Ours are evil from a perverse will, not by permission of the catholic Church; yours are such, not onely by their own viciousness, but by Luthers indulgence; he might better say, the Popes pardons. And a little before he saith, 
Ibid.  arbour doctrina est, fructus vita; sancta doctrina, sanctae vitae, mala malae, certè origo est. Qui apud nos mali sunt, non doctrinae Catholicae, said prauo voluntatis impulsu tales sunt, qui boni ita instituti sunt. Qui apud vos mali, aut minùs boni sunt, Luthero Magistro sic vivere didicerunt. Doctrine is the three, the fruit is life; the original of a holy life is a holy doctrine; of a wicked doctrine a wicked life. Who with us are evil, are such not from the catholic doctrine, but a perverse instigation of their will; who are good, are so instructed. Who with you are evil, or less good, haue learned so to live from their master Luther. A most wicked and damnable slander, and certainly against their own conscience.  
61 Luther perhaps saith as he allegeth,( in Praefa. Gal. 2.) that he doth nescire legem, ignorare opera, not know the Law, and is ignorant of works. But they know that he meaneth in the act of justification, wherein neither the Law nor our works haue any part, and not otherwise for life and conversation. It would ask a great labour( though the matters be apparent, yet are they such a multitude) to set down all the blasphemies, absurdities, superstitious and villainous opinions, more then Hercules was put unto in the purging of Augaeus stable. Beside, as divine worship to the cross, which cardinal Bellarmine himself confesseth cannot be defended but with distinctions which themselves understand not. 
Bellar.  Adoration of images, against the direct law of God, in the old and new Testament. murdering of Christ every day in the mass, and crucifying of him afresh. Making prayers by numbers, and vain babbling, to be meritorious, ex opere operato, so it be done, it mattereth not how. murdering of Kings and Princes, against the law of God and man, detestable and damnable in heaven and earth. That simplo fornication is no sin, or at most a peccadilio, a little sin; nay adultery, which is more, and that in a Clerk, is inter minora crimina, among small faults, and, as hath been thought, if not taught by some of yours, 
Extra. de judicijs. cap. At si clerici. §. d● adulterijs.  in greater sins then this, even in infidelity.  
62 When a Spanish captain came to confession, and had opened the truth in many gross and damnable sins, his ghostly father asked whether he had disburdened his conscience in all? He answered, in all sins of the larger size, in breaking the commandements of the holy Church, and in whoredom and bloodshed, &c. but one little petty peccadilio remained, not worth the speaking of. His ghostly father would needs haue that out too: with much ado he answered, jo no credo in Dios, I beleeue not in God. I haue no better author then a soldier: but it may well be true, considering their miserable ignorance for want of teaching. In their learning, the stews is malum necessarium, at the worst a necessary evil. Dispensations with incestuous marriages, and an hundred like to these, if not worse. And to speak shortly of all their religion, it is sacrilegious, in robbing God of his glory, and giuing it to creatures, in pride and pomp of the Pope and Prelates, in policy and cozenage of all the world, in cruelty and tyranny against the best members of Christs Church, in vain shows and shadows to please the senses of such as are children, yea babes in understanding, and may be deluded with any thing under pretence of holinesse.  
63 I could wish that the holinesse both of doctrine and manners might determine our quarrels: our strife would soon be at an end, if we would walk before the Lord in holinesse and righteousness all the dayes of our lives. In mean time till it please God to work this excellent work, which our sins do yet hinder, we can manifest and justify to all the world, in the sight of God and men, that it belongeth unto us, which you wrongfully usurp unto yourselves, out of Saint Augustine, 
Bellar. nota 8. ex August. de civit. Dei. l. 2. cap. 28.  Nihil in( nostris) Christianis Ecclesiis turpe& flagitiosum spectandum imitandumque proponitur, ubi veri Dei aut praecepta insinuantur, aut miracula narrantur, aut dona laudantur, aut beneficia postulantur. You cannot verify this of your Churches, we can of ours. In our Christian Churches there is no filthy, no flagitious thing set forth to be seen or imitated, where either the commandements of the true God are insinuated, or his miracles reported, or his blessings praised, or his benefits prayed for. Where is any of your idolatry? your censing of images, and sacrificing for quick and for dead? your festivals and Legends, with such like trash? look vpon all the Liturgies of the reformed Churches, and see what is in them, but confession of sins, begging of pardon, praying to God and praising his Name, magnifying Gods works and his mercy that is above all his works; reading of divine Scriptures, preaching the gospel, the very substance of that which Saint Augustine speaketh of. hear our preaching, and observe whether the substance of all be not love out of a pure heart, and of a good conscience, 
1. Tim. 1.5.  and faith unfeigned. And therefore we conclude, as cardinal Bellarmine out of him, Persuadebatur veritas noua consuetudine, said non contraria rationi: We haue taught and persuaded the truth, which is new to your custom, but not contrary to reason. We teach the truth before God, and lye not.  

9. Efficacia doctrinae.  64 efficacy of doctrine. What, is the cardinal out of his wits? First he impudently beggeth this, that all who haue been converted in times past, haue been converted by the Popes and Church of Rome, and men of their now new religion. The Apostles and their successors for diuers of the first ages we claim as ours. What haue they since done, but perverted and corrupted all religion? Onely fire and sword, murders and massacres in christendom; most barbarous, savage and unheard of cruelties in the West Indies, 
P. Martyrs decades.  enforced rather then persuaded any to their superstition: which will be abundantly justified,& is lamented by some of their own writers.  
65 If they sand us after their Iesuites to japan, China, Cataia, the Moluccan Islands, vltra Garmantas& Indos, we will not beleeue them, they may equivocate and lye, to the advantage of their Order. But if they will try with us in Europe, let them but consider how their greatest boast is, that all was theirs before Luthers time, as truly as all the world was the divels to bestow vpon Christ. 
Mat. 4.  It must necessary follow, that all that are turned from them, which is now in the West Church, almost as great a part as theirs, haue been brought unto us by the efficacy of our doctrine: which evidently hath had more power to draw from them, then they had retentive force to withhold from vs. The nations that were converted from you, stand to us: the roman Church loseth ground every day, blessed be the Name of God. And did not our lenity toward you concur with your cruelty toward us, you would shortly even by the power and efficacy of the word preached, be confounded and brought to nothing. It would throw down your strong holds, and demolish your Babylonish tower to the ground. This is no note of the present Romish Church, They are foolish Pastors, 
Zach. 11.15.  of no value.  
66 Holinesse of life of the Authors and first Fathers of our religion. 
10. Sanctitas vitae.  Here again is a miserable and base begging of the matter in question. It is very true that holinesse of life in them that are the preachers of piety, availeth much to persuade, though as wicked a Prophet as Balaam may tell and foretell a truth. Yet we grant that the fathers and founders of all true religion under God were holy and good men,( though cardinal Bellarmine doubteth of Salomon a pen-man of divine Scripture) as the patriarches, the Prophets, 
Bellar.  the Apostles and their schollers. But we say, they are none of yours, but ours, and we prove it. If you be my sheep you will hear my voice, 
joh. 10.3.  saith our saviour. If you will be Christs disciples, the patriarches, Prophets and Apostles successors, you must hold their doctrine, you must imitate their manners: you came from them, we confess, but you are not, neither ever were of them: 
1. joh. 2.19.  for if you had, you would haue abidden with them.  
67 Your heads haue been brainless and brainsick Popes, lecherous and lascivious Cardinals, Canonists ignorant of Gods truth, Schoolmen that defiled the truth of God with philosophical and subtle distinctions; you haue nothing to do with the doctrine contained in good Fathers books, and expressed in their lives. But if I should, or had leisure to discover that in this short discourse, which is extant in Platina, in Benno, in Guicciardine, yea in all your own histories of the lives of your Popes and Cardinals, it would clear this note from the Church of Rome easily.  
68 But cardinal Bellarmine soon giveth this the slip, and would fain compare the common people of their Church with ours, from the teachers to the hearers. Of their own he saith, Sunt equidem in Ecclesiâ Catholicâ plurimi mali, said ex haereticis nullus bonus: There are truly in the catholic Church very many that are nought; which is very true; but amongst the heretics( as he calleth us) not one good; which is very false. To prove this he allegeth a few invective speeches of some of our Preachers against the sins and sinners of their own times. The same from him with some more large amplification and impudence hath a younger Iesuite, 
Muri civit. sanct. fund. 8.  in his rubbish amongst his pretended precious stones, that their Church hath innumerabiles bonos& multos illustres Sanctos, innumerable good& many famous Saints; ours malos sine numero, nullum Sanctum habet, wicked ones without number, but not one Saint.  
69 Verily we cannot excuse ourselves, we must ingenuously confess, that we are not as we should be, our conversation answereth not our religion, as it ought, and as we most hearty desire. Many profess they know God, but by works deny him, 
Tit. 1.16.  and are abominable and disobedient, and to every good work reprobate. So were some of Gods people in the wilderness, such were some in the Apostles times, and such haue been, are, and will be to the end of the world. wheresoever the Church enjoyeth peace, there sin will abound; because all are not chosen that are called, many live with us, that are not of vs.  
70 It is no wonder to see some make Christian liberty a cloak of their maliciousness. 
1. Pet. 2.1.  But what of this? are our people worse then theirs? read the Preachers in the time of most barbarous darkness, when the world was so blind they could hardly see sin to be sin, were it never so gross and palpable. If our Preachers haue discovered a line full of ours, they a leaf full of theirs: ours in a word, or a short passage; they in whole treatises, sermons books, yet extant to the eye and view of all the living. In this case you cannot blame us, but you shane yourselves. As for Pagans, Iewes, Turks, and other heretics, what haue we to do with them, that are not of the Church?  
71 The glory of miracles. Is this a note of the Church now, 
Gloria miraculorum. 11. 1. Cor. 14.  which many of the ancient Fathers counted none in their times? signs are not for believers, but for vnbeleeuers. If the Romanists ask now for signs to prove the gospel revealed and confirmed by miracles and wonders abundantly in the prime of the Church, they show themselves infidels, and not Christians. The time was when they were marks, as the Author of the imperfect work saith, 
In Mathaeum hom. 49.  but in his time( and he was ancient) it was not onely no mark, but a sign of the contrary. And Chrysostome is of the same mind vpon John, and accounteth it a temptation to ask a sign, 
Homil. 23. & those but blockheads in comparison, that were lead by them: for Quicrassiori erant ingenio signis trahebantur; acutiori vero Prophetis& doctrinâ: They that were of gross capacity were drawn by miracles; those of sharper iudgement, by the Prophets and doctrine: and a little after, he maketh it a plain sign of infidelity to ask signs: Si fidelis es, vt oportet, si Christum diligis vt diligendus est, non indiges signis, signa enim incredulis dantur: If thou be faithful as thou shouldst, if thou love Christ as he is to be beloved, thou needest no sign, for signs are given to vnbeleeuers. And Augustine saith, 
De civit. Dei li. 22. c. 8.  Possem quidem dicere necessaria fuisse( miracula) priusquam crederet mundus, ad hoc vt crederet mundus. Quisquis adhuc prodigia, vt credat, inquirit, magnum est ipse prodigium, qui mundo credente, non credit. I may well affirm, that miracles were necessary before the world believed, to the end the world might beleeue. Who so requireth wonders that he may beleeue, himself is a monster, who whiles the world believeth, believeth not.  
72 Of the same mind is Theophylact and other Fathers: If an angel from heaven should bring us another gospel, 
Theophil.  then that which we haue received out of the holy Scriptures; we would not ask him a sign, but we would not beleeue him if he wrought miracles. 
2. Pet. 1.19.  For we haue a sure Word, not onely of the Prophets, which the Iewes had, but of the Apostles also, To which we shall do well to give heed, as unto a light shining in a dark place,( even in the midst of Popery) until the day dawn, and the daystarre appear in our hearts. 
Staplet. impudenter obijcit in promtuario mor. Dom 24. post penned. num. 4.  What need Luther, or Caluin, or any other to work miracles for this doctrine, that hath been confirmed by so many signs, done by our saviour and his Apostles? If we came with a Law that was never written before, as Moses did, and to deliver a captived people out of a tyrants hands, to convey them into the wilderness, and there lead them forty yeares, and then bring them into a promised Land, possessed by others: miracles were necessary to approve our calling, and persuade the people, as they were unto Moses. 
Heb. 7.12.  Or if we were to translate the Law and Priesthood, which God himself hath established, and to abrogate all the ceremonies which had divine authority, as Christ did, then also were miracles as necessary for Christ as for Moses. Or if we were to withdraw the Gentiles from their so long continued idolatry, miracles might be of as good use as they were to the Apostles. But now there is no such thing. We alter nothing of that God hath prescribed; we stand to that doctrine that is an undoubted truth, we do but reduce to the considerations of the old evidence, out of which we plead our cause, and by which we desire to be tried, and so will stand or fall to our Lord Paramount, who hath delivered it, as his own Word, and sceptre of his kingdom.  
73 We derogate indeed from the doctrines and traditions of men, from rites and ceremonies, wherewith the Spouse of Christ hath been disfigured, and defiled. We haue removed images out of Churches, disavowed absurd and monstrous opinions, against nature, against reason, against Scripture. Doth this require miracles? prove any article of our Religion not taught in the book of God, either by direct letter, or such necessary and inevitable deduction, that will make a demonstration, you shall need to ask no miracle to make good your confutation, we ourselves will condemn our own opinion. Howbeit this presumption( without all proof) that theirs is the oldest Church, ours is the new; that all the Fathers are theirs, and we haue none but Luther, and Caluin, and a few novellants, makes our aduersaries so blind, that they cannot see truth; so giddy that they cannot discern the things of God.  
74 moreover it is easily proved, 
Aug de civit. Dei. lib. 10. c. 16.& l. 21. c. 6  that miracles haue been wrought by infidels and heretics,( whatsoever cardinal Bellarmine idly conceiteth to the contrary) and by those that haue been called gods, even very divels. 
2. Cor. 4.4. 2. Thes. 2.11.  The god of this world hath blinded many eyes that they beleeue lies, because they will not obey the truth. And as it hath been foretold that signs and wonders should be wrought in the time of Anti-christ, whereby the very elect might be perverted, if it were possible; plain& evident enough to delude and condemn those that were seduced by them. For the miracles of the primitive Church, we admire& reverence them,& give God the glory. Those were ours, not yours, for we haue their doctrine,& not you. But for your Legends& festivals,& feigned stories of Monks and Friers, and such like, the Church of Christ hath learned by sufficient experience not to trust them. Surius, and Lipomanus, and Antoninus, are too young to cousin us with their fables; though some of them with sin and shane enough haue presumed to steal into the roman new reformed breviary.  
75 That which is objected by cardinal Bellarmine to Luther& calvin, of their counterfeiting of miracles, is refuted by two inevitable arguments. The one, that they both, with all our teachers, hold miracles unnecessary, and therefore need counterfeit none. And the other, that there is not one that testifieth any such thing of them, but runnagats, 
Bolsac. Prateolus.  apostates, and their mortal& damnable enemies, a sufficient exception in Law against their testimonies. That of calvin, changing the name, the place, and a few immaterial circumstances, is registered to haue been done by the Dominick Friers, to deceive the Franciscans about the pure conception of the virgin mary, before calvin was born, by Bernardinus de Busto, 
In serm. de excel. glor. virg. Mariae, de concep. lect. 5.& 6  where he hath the same counterfeit trick, totidem verbis, in the same words, with the wives railing,& scolding, and all, Sicque gloriosa Virgo puritatem& integritatem suam, hoc insigni miraculo cum maxima adversariorum confusione demonstrauit: and so the glorious Virgin, by this notable miracle, made manifest her purity and integrity, to the great confusion of our aduersaries. This was done, not by Caluin, but by dominic Friers; not for his profession, but theirs. The miracle was in the discovery rather then in the fact: it shameth the Papists, but not us, saving that we are ashamed on their behalf, when we see them so shameless, as to impute that to others, which they do themselves. 
Gen. 39.20.  So was joseph made the delinquent, when the quean his mistris was onely in the fault.  
76 As for the Papists miracles in our time, either they are pretended to be done apud Antipodas, in the furthest part of the world,( and travelers may lye by authority) or they are supposed to be miracles when they are none, as most of Philip Nereus his miracles. He was sent for, or came to one desperately sick, prayed for him, and he recovered; so haue I done, I thank God, to an hundred, and yet no miracle neither. Or they are onely teste seipso, vpon their own word, which we are not bound to beleeue, except we had more proof of their honesty. Or they cousin some credulous scholar, such as justus Lipsius was of late, better learned in humanity, then deeply studied in divinity,( and the greatest Clerks be not ever the wisest men:) or such as Gregory or Beda were, who being honest, and withall credulous and trusting others, swallowed many a gudgeon, as in effect Melchior Canus a learned Bishop on your part censureth. 
Loc. commum. l. 11. c. 6. p. 337   
77 Yea, Sir Thomas Moore( yours so sound at heart, that he lost his head for his great master, against his best master Christ) doth not onely note, that Saint Augustine was deceived by over much credulity in this case, but also gathereth good observations, and giveth good advertisements against the like impostures, in an Epistle written to Ruthelus, set before Lucians Dialogues: Hunc sanè fructum afferet iste dialogus, vt neque magicis habeamus praestigijs fidem,& superstitione careamus, quae passim sub religionis specie obrepit: tum vitam vt agamus minùs anxiam, minùs videlicet expauescentes tristia quaepiam,& superstitiosa mendacia: quae plerumque tanta cum fide& authoritate narrantur( vt beatissimo etiam Pat. Augustino viro grauiss. hostique mendaciorum acerrimo, nescio quisnam veterator persuaserit, vt fabulam illam de duobus Spurinis, altero in vitam redeunte, altero decedente, tanquam rem suo ipsius tempore gestam pro verâ narraret, quam Lucianus in hoc Dialogo mutatis tantùm nominibus, tot annis antequam Augustinus nasceretur, irrisit. This profit hath that Dialogue, that we neither credit magical impostures, nor give way to superstitions, that so far spread themselves under the shape of religion; but may live less anxious, to wit, less fearing doleful and superstitious lies, which for the most part are related with such credit and authority( that I know not by what cozener, that blessed Father Augustine, an austere and bitter enemy against lies, could be enticed to beleeue that fable of the two men, the ones reviving, and the others dying, and to report that for a truth, as a thing done in his own time, which Lucian in his Dialogues, the name onely changed, so many yeares before derided. Which sentence though it be since libd out of Saint Augustines name in a new impression, yet notwithstanding it hath left a deep impression both of Sir Thomas Moores iudgement, and of the Papists dangerous imposture, in falsifying their fathers and friends writings, who might lead them into the way of truth.  
78 Finally, many pretended miracles are either such as any juggler can do, with their deceptio visus, blearing the eyes of their beholders; or such as are done by the power of Satan, and such as Antichrist is prophesied he should do at his coming.  
79 These Doctor Stapleton calleth potius miranda quàm miracula, rather maruels then miracles: 
Prompt. mor. Dom. 24. post Pentecost. n. 4 Aug. lib. 83. quaest.  and farther proveth out of Saint Augustine, whose words he allegeth at large, that vera miracula non solùm Antichristus ipse eiusque proximi praecursores, said quilibet haeretici, non secùs quam magi, Deo permittente mittente operari poterunt: not onely Antichrist himself, and his immediate forerunners, but every heretic, no otherwise then magicians( God giuing permission) may work true miracles: As our Priests and Iesuites in England, where they need, and accordingly make, miracles of al sorts, to persuade those absurdities, wherewith they fascinate and bewitch simplo and ignorant souls. What miracles do they that we hear of? They cast out divels forsooth; but that may be by the consent or consort with divels, as witches and conjurers do. This, you will say, was falsely objected to our saviour: 
Matth. 12.24.  so it may be to these. No, here is great odds. Our saviour Christ did cast divels by his word and commandement out of men that were known of all the country to be possessed: 
Sir Geo. Pechams house. D. Harsnet.  these persuade men and women that they be possessed, and make them beleeue that they are dispossessed, and do it with holy water, abusing of Scripture, crosses and exorcism, which is in plain English conjuration. Christ did it openly in faire day light, before multitudes,& some of them his enemies: the Priests do it closely in chambers, and by night, without any witness but domesticals. Christ sometimes in his absence from the party; the Priests are present with all their trinkets. Christ did many other miracles besides, as curing sick, cleansing lepers, halt, blind, lame, none came amiss unto him; he raised the dead in the bed, in the coffin, in the grave: these cannot cure a halting dog, or a lame horse; they can do nothing, but that onely about divels, and therefore are certainly impostors, if they boast of this for a miracle.  
79 I conclude with one of their own, not Poets, but Preachers, who certainly saw that this was no mark to know the Church by, though he were in their Church as bright as a star: 
Stella in Lucā 9. v. 2. p. 252.  Ut mundus apostles adhiberet fidem, miracula operabantur, &c. That the world might give credit to the Apostles, they wrought miracles, which now to do were superfluous, because now we beleeue those things which Christ preached: and if any such miracles should be now done, they would rather weaken the faith. Like as if a man had his cause sufficiently proved in iudgement, yet he would prove it again, and make his cause doubtful, as if it wanted proof. So in this case if now we should prove our faith by miracles, it were as much as to call it into question, and so might deprive it of her dignity, and that were dangerous. This is left by the Spanish Index Expurgatorius uncorrected, therefore no fault.  
80 Lumen Propheticum, the light of prophecy. 
12. Lumen Propheticum.  Is this a proper note of your Church? Nothing less. For neither was the gift of prophesy either promised before Christs coming, or performed to the Church as a perpetual gift, more then the gifts of healing, tongues, and such like: nor Prophets given for perpetual use more then evangelists and Apostles. There were in the primitive Church, we grant, but we deny that to be your Church. But our question now is that which was not then. At that time as the prophesies continued, there was but one Christian Church dispersed into diuers nations, but fast bound up in one unity of faith, that all men might see and know the Church of Christ by their consent in one truth according to the Scriptures, and so might be known without prophesying, and therefore this was not a necessary note then; for there were diuers Churches planted by the Apostles that had no Prophets, and yet were true Churches; as also the Church of the Iewes was without Prophets from Malachi to Christ, about three hundred yeares, and yet was the onely true Church of God.  
81 But the question present is, where is the true Church now? You say with you, you will prove it by the light of prophesy. show us your Prophets, who are they? what foretell they? that we may hear and beleeue them. You haue none that you dare avouch, except the wench that cozened Ludouicus de Granada, and prophesied of the Spanish Armada in 1588. Then why should this be counted your badge, when it is not so much as pinned to your sleeve? cardinal Bellarmine saith, we haue no Prophets: we confess that none profess themselves to be such; neither haue they any such; and therefore we are both delivered from the labour of proof for this point. Onely this I add, that although God be onely able of himself to foretell contingents, and things to come, yet haue divels, and Gentiles, and heretics, at sundry times prophesied by the permission of God. Neither did Balaam foretell onely what should be truly performed in Christ, or the time of christianity, but also concerning the Israelites and the Moabites; and yet he proved not himself the true Church wherein he lived. The Sybils among the heathen prophesied not onely of Christ, as cardinal Bellarmine pretendeth, but of many other things which fell out among the heathen themselves, as by history appeareth. And God provideth by his Law, that if a Prophet shall foretell a thing to come,& it come to pass, yet the Lord may sand it to tempt or try, whether men will stand to the truth of God. Such prophecies and Prophets there may be sufficient to deceive, and that by Gods permission, and yet they neither in nor of the truth and true Church. Therefore nota quòd haec nota nihil valet, note that this note is worth nothing. Which experience in all ages, and in all places hath confirmed, and is manifest by many idolatrous people in both the Indies at this day.  

Confessio adversariorum. 13.  82 Confessio adversariorum, Confession of aduersaries. A man would not think, that a cardinal Iesuite, so ancient a grave Doctor should be so boyish, so childish, so babish, as to please himself with such babbles. He is certainly as mad, as Thrasilaus, that thought al the ships with their lading, that came within the Pireum at Athens, were his,& would require accounts of the Factors and Mariners as if all had been his own. What else doth Bellarmine? Plinius Secundus and other infidels commended the Christians in the primitive Church: Iosephus and other Iewes admired Christ as a good man,& the Messiah. Mahomet and his Turkes aclowledge, that Christians may be saved, and that Christ was a great Prophet. Totilas an Arian king had Saint Benedict in great honour and admiration; therefore the modern Church is the true Church. Bellarmine like mad Thrasilaus challengeth all these commendations as belonging to himself. Our question is of the present Church of Rome? prove Rome to be as these commended Christians were, and we will join with it, as with an excellent member of Christs catholic Church, as then it was.  
83 All that profess Christ, and are called by the name of Christians, may claim these praises as well as the romans, and therefore this note belongeth not to them now, howsoever the ancient Church deserved these and greater commendations. But as the case standeth, the Papists are detested even of Iewes and Turks for their most gross and heathenish idolatry. The Turkes hate those Christians most that worship images, and those are the Romanists. A jew being asked why he would not embrace the Christian religion, it being so pregnantly proved by the conference of the old and new Testament; answered, that there were three impediments which did withhold him. The first was, that Christians worshipped images, and maintained it, against the express commandement of almighty God; We should not fall down before them nor worship them. The second, that Christians professedly did eat that God whom they did worship. The third, that Christians were merciless to the poor. If cardinal Bellarlarmine will haue a Iewes testimony, let him take this, and apply it where it best deserveth, he will haue little cause to boast of Turkes or Iewes. If other infidels were near them, they would detest them, or at least envy them, that they are greater idolaters then themselves. As an Indian asking, whither the Spaniards went when they died? It was answered to heaven; Then will I never come there, quoth he, where Spaniards are. So good are roman catholics in infidels eyes.  
84 Those whom cardinal Bellarmine calleth heretics, Luther, calvin, haue written reverendly of some things in the Popish Church: so the Church of Rome hath the commendation of her aduersaries. This he holdeth a testimony omni exceptione maius, beyond and above all exception, velinimicis judicibus, even enemies being iudges. If this be an argument of so great force, why doth cardinal Bellarmine use so often domestica testimonia, homely and from home brought arguments, which be of no force? Cocleus, Prateolus, Bolsacke, and such like runagates and apostates, qui semper sunt persequutores sui ordinis, who are ever persecutors of that religion from whence they are fallen, are his authors, for himself against us, which he and his fellowes set before deceived souls, 
Occidit miseros crambe repetita magistros.  not onely like Crambe bis cocta, but millies recocta; not onely like coleworts twice sudden, but a thousand times boiled to mash, answered and answered again, and disproved most pregnantly. But that hellish malice can be satisfied with nothing. In this, if any of ours be contented to approve that in your Synagogue, which answereth the service of the temple in jerusalem, and to pick no more quarrels then may justly be convinced against your Church, it is our modesty and charity.  
85 If your hearts be so big, and your stomacks so great, that you will commend nothing in us, or that ours is, we are satisfied, contented and paid with this: He is commended whom the Lord commendeth, 
Rom. 14.4. mark 5.7.  and every man standeth to his own master. If we say the divels confession, that Christ is the son of the living God, was true without exception, yet we thereby place him not among the Angels, but hold him a divell still. If you say we are heretics, and wine bibbers, gluttons, sinners, and worse if worse may be, as your tongues and pens are now no slander; so can you not deprive us of Gods grace in this life, nor his glory in the life to come. Praise yourselves, we envy it not; dispraise us, we respect it not. But know that by the way which you call heresy we serve the God of our Fathers, 
Act. 24.14. Ib. v. 1.  believing all things that are written in the Law and the Prophets, and in the writings of the Apostles and evangelists. 
lib. v. 5.  Though Ananias the high Priest, and the Elders, and Tertullius the orator, that is the Pope, his Cardinals and sworn vassals, and hired orators, say we are pestilent fellowes, mouers of sedition among Christians, through all the world, and chief maintainers of sects, and polluters of the temple, we are never the worse, no more then Saint Paul was against whom they were spoken. And what derogateth this from us? Nay, it adds great comfort to our souls, and assureth Gods blessing unto us, as a seal of gracious profession. 
Mat. 5.11.  Blessed are you when men revile you, and speak all evil against you, for my Names sake, for great is your reward in heaven.  
86 We will set your slanders as a garland on our own heads, and account them as our comfort, our ioy and our crown. What if you curse us? may not we bless you? What if you rail on us? may not we speak kindly to you? What if you persecute us? may not we pray for you? give us this as we deserve it, we beg it not as your due. It shall stand as a true note that we are the children of our heavenly Father, who is good even to his enemies: 
Render to our neighbour seven fold. &c. Psal. 79.12.13.  when your railing tongues and malicious hearts, and virulent spirits, shall prove you the brats of your own sires, beelzeebub, Lucifer, satan the accuser of the brethren: much good do it your harts with this note, it is yours not ours.  
87 The unhappy, or dismal, or desperate ends of the opposites. 
Infoelixe xitus oppugnantium. 14.  Here cardinal Bellarmine seeketh to fetch his Church from above the moon,& beyond the sun, that never reached to the clouds: or if it did, yet no farther then to that Princes kingdom that rules in the air. 
Ephes. 2.2.  Pharaoh in Egypt persecuted the Israelites, the then onely true Church of God, and he was drowned for his labour. 
2. Macha. 9.  What is this to the Synagogue of Rome? Antiochus breathed out threatenings against the Iewes, and was eaten with worms. 
Mat. 27.18.23  Pilate unjustly and against his own conscience condemned our saviour Christ to please the Iewes, and killed himself. The three Herods, Ascalonita, the Tetrarch, and Agrippa, killed the infants, put John Baptist to death, and mocked Christ, slue james with the sword, imprisoned Peter; and all came to miserable and strange ends, by the just iudgement of God. Emperours persecuted the primitive Church the first three hundred yeares, and died fearful and untimely deaths. Old heretics haue likewise been plagued with the immediate hand of God. What is this to the romans, that are not such a Church as that which was then persecuted? What is it to us that are not such tyrants or heretics as those were? Besides, many a good King hath died an vnimely death in warrre; and many a wicked tyrant hath died quietly in his bed. To build vpon such events, is but a weak foundation to erect the faith of a Church vpon. But as a man in danger of drowning, layeth hand on any thing he toucheth, though it be but a thorn that runneth into his hand: so cardinal Bellarmine in his desperate cause, when he seeth the ship in the sea of Rome splitted and ready to sink, he raketh any thing, though he sting his conscience, which fasteneth his hand vpon that which cannot help, but is sure to hurt his cause.  
88 If we look into the state of the later roman Church, since it was corrupt and rotten at the heart, we shall find matter enough to prove both many Popes and Cardinals, Emperours and Kings in your religion, wicked and damnable, by the disastrous ends of such as haue persecuted our Church. How many Popes haue had either unhappy reigns, or fearful ends? The Emperour Charles that through heartbreake turned fool, and was shut up in a Monastery. King Philip the second of spain is storied to be consumed with Sylla his consumption of lice, 
Plutarch. in Sylla. history of spain.  or that Egyptian plague, which made the sorcerers confess, Digitus Dei est hic, the hand of God was on him. queen mary had no great happiness in her life, nor ioy in her marriage, less in her sorrowful death, least in the loss of Calice, one of the greatest crosses that ever happened the English read cross.  
89 We admire the hand of God in these events, but we make them no mark of our Church. We insult not over your fals, but commisecrate your blindness, that cannot see the hand of God against you in your Spanish Armado, whereagainst, God used the wind and sea for his weapons of destruction: Nor the peaceable end of that noblest queen that ever lived, after so many conspiracies; and the miserable deaths of all her enemies that rose against her: Nor the preservation of his Church against al that the Pope or his master the devil can do.  

15. Foelicitas temporalis.  90 temporal felicity. If ever cardinal Bellarmine slept, or dreamed, or doted,( and God wots, though perhaps he be too busy to sleep profoundly, yet he dreameth and doteth often) then hath he shewed his careless hart and seared conscience, in making temporal prosperity a note of the true Church: Of his it may be, of Christs it is not, neither ever was, neither find we any promise that it shall be, as long as it is in this world. Our saviour Christ saith, 
joh. 18.36.  My kingdom is not of this world: himself never enjoyed in his own person, never promised his followers, any earthly preferments. I sand you forth as sheep in the midst of wolves: 
Mat. 10.16.  what temporal felicity haue sheep in such company? Not to run over histories that would ask a volume: from the blood of Abel to the blood of Zacharias the son of Barachias, 
Mat. 23.35.  what such temporal felicity had the Church? From Noah to Abraham, from Abraham to Moses, from Moses to the Kings, from the Kings to the King of Kings the Lord Iesus: from Christ to Constantine, from Constantine all the ancient Fathers times; from thence until this day, could ever the true Church of God show the colours of prosperity to draw her souldiers to their Captaines quarter? When it was confined unto one family, that one family often oppressed by famine, opposed by aduersaries, in bondage in Egypt, wandring in the wilderness, girded in with enemies, had pricks in their eyes and thorns in their sides, persecution of Prophets, murdering of Saints, erecting of idols in the very temple of God, long captivities, subiection to infidels in temporal government, provoked to idolatry with hazard of their lives, deprived of Prophets diuers hundred yeares; reduced to Christ, and a few Apostles and Disciples, the head crucified, the members dismayed, the shepherd smitten, the sheep scattered, believers hated, despised, murdered without pity or mercy. Saint Paul to the Hebrewes sheweth the state of Gods Church unto his time.  
91 The multitude of Martyrs and Confessors in the primitive Church under flourishing Emperours, rich Proconsuls, pompous Presidents, under the Goths and Vandals, under Arian heretics, under proud prelates and tyrannous Popes, can sufficiently confute this note of cardinal Bellarmine, that it never belonged to the true Church. Our saviour more then once admonisheth his Apostles, never to expect any such matter; and therefore shewed his calling to be with a powerful( {αβγδ}) working of the Spirit, that had such followers; and never promised them any temporal good, but the contrary: proposing no pre-eminence, but foretelleth subiection; 
Matth. 10.  no honour, but contempt; no pleasure, but pain; no laughing, but mourning; no peace, but a sword; all quiter contrary to cardinal Bellarmine, nay in opposite contradiction to his learning. If he had but spent a little meditation vpon the 73. psalm, or had red the 21. of job, or had but cast his eye to the 12. of ieremy, and withall considered the perplexity of those beloved men of God in this very question, he would haue paused, and gone into the temple of God, and made better enquiry before he would haue blotted his paper with so vain a conceit, nay so dangerous, so untrue, against all experience by sacred or profane stories.  
92 Where will this note of your own Church appear in the dismal dayes of your imagined Antichrist? yourselves say, he shall flourish with riches, power, victories, building of jerusalem and temple, no man or earthly force shall withstand him, 
2. Thess. 2.8.  Christs coming must onely abolish him: you and yours must be driven into wilderness to holes and caues of the earth, must be slain and turned out of the world. If temporal felicity shall prove the Church, you must lose it, Antichrist must haue it. If he allege cardinal Bellarmine in that case, what can be answered, but that it was onely one Doctors opinion? Or would cardinal Bellarmine take the advantage, and prove his own proposition true, by turning to his Antichrists prosperity, and enjoying the pleasures of sin for the season, take that for the true Church which most aboundeth with worldly glory, and so by saving his life lose his soul? Certainly he must either eat this word( and temporal felicity is a sweet morsel) or else he must be devoured with the apostasy of the time. cardinal Bellarmines proof for this note, is onely this, that the victories of the old Testament were famous, of Abraham, Moses, josuah, Gideon, Samuel, david, Hezechiah, josiah, the maccabees. Therefore cardinal Bellarmines Church is the true Church. I say not therefore: but because that Church was the true Church, therfore God shewed his mighty power in the protection& defence thereof, and sent them saviours when they converted and turned unto him: otherwise when his Church sinned, he raised enemies against them, who overthrew them, spoyled them, took their city, burned their Temple, carried them away captives, and lived Lords over them many yeares.  
93 Then belike they were not the true Church when they were in such pressure: but they were when they had temporal felicity. But cardinal Bellarmine knoweth well enough, that this is far from being any certain note, or so much as probable, seeing it may so easily adesse& abbess sine subiecti interitu. The Church may haue it or want it, without prejudice or benefit. If the Church haue it, she must be thankful; if she haue it not, she must be patient: neither hindereth the wicked, neither hurteth Gods children. Let prosperity come to the wicked like the comfortable sun, yet it either hardeneth them like day in their malice, or melteth them like the fat of lambs to their consumption. Let adversity befall the righteous, it will either soften them to repentance if they live, or pass them unto glory if they die. Both are like fire to gold or stubble. Ignis accidents ad aurum sordem tollit, 
Lumnius ex August. in Psal. 128.  accidents ad foenum in cinerem vertit: Fire applied to gold doth separate the dross, applied to stubble converts it to ashes. The gold remaines solid and precious; the ashes by the blast of Gods iudgement are scattered from the face of the earth.  
94 If the cardinal shall object Gods promise of earthly blessings which he hath proposed to his children; 
Deut. 28. unto 14. Matth. 6.33.  or that of our saviour to them that first seek the kingdom of God and the righteousness thereof, caetera adijicientur, other things shall be cast vpon you; or the like: we answer, that the promise of temporal prosperity hath its manifold limitations, and must be restrained to a competency, not enlarged to superfluity: mediocrity of food and raiment, not mountaines of wealth and honour. Saint Peter had this promise as well performed, when he said, silver and gold haue I none, 
Act. 3.6.  as ever any Pope that hath usurped his pretended chair. The Preacher hath answered the cardinal sufficiently in this case, that by these outward things no man can know who is worthy of love or hatred. 
Eccles. 2.15.  weal and wo, prosperity and adversity, health and sickness, yea life and death, can make no certain difference between the good and bad, Gods election and reprobation. In these things he sheweth his mercy, in making his sun to shine, and his rain to fall vpon the good and bad, the righteous and unrighteous. The wicked may live to fill up the measure of their iniquity, the godly may be taken away from the evil to come; and who is sufficient to judge of these things?  
95 Thus having easily not onely run over, but also overrun, and overturned these fifteen notes of cardinal Bellarmines Church, which if they were certain notes of a true Church, yet they belong not to the Church of Rome: it remaineth that nothing being opposite to this our note of the antiquity of that verity which God hath revealed in the Scriptures, it must needs be granted that this must stand as the onely foundation of Christian religion, the groundwork of our faith and belief, the onely reciprocal and convertible note of the true Church. So that of this, and of this onely we may truly say, Where verity of doctrine gathered out of the Scriptures, which is the most ancient truth, and so is faithfully preached and rightly believed, there and no where else is the true Church. And again, that you may see how the definition agreeth with the thing described, and maketh it a certain note, that admitteth no exception or contradiction, note this, That is the true Church where the verity of doctrine gathered out of the Scriptures of God, which is most ancient, is faithfully preached and rightly believed. Against this neither the altars of Rome, nor the gates of hell, shall never be able to prevail, Rumpantur& ilia Codro, though the Pope and his Cardinals burst their hearts to withstand it.  
96 This cannot be verified or justified by any one of Bellarmines notes, no not of them all, though twisted in a rope together. Let them be remembered once more,& that shortly. For what can the name catholic more privilege the Romanists from apostasy, 
catholic.  then the name of Israel did the Iewes from their idolatry? All were not Israel that were so called; there is an Israelite according to the flesh,& an Israel which is of God: there is a circumcision of the flesh, 
Rom. 2.28.29  and of the spirit; an outward in show, an inward in proof. So say we of the Romanists; they haue been sometime a good Church, they afterward bare the face of a Church, but they are finally declined and fallen from the Church. This if they deny, we can prove it. Let them add the truth of doctrine to catholic, and we will profess ourselves to be of the true catholic Church: otherwise the bare name, which is but the shell, we leave unto them; truth of doctrine, which is the kernel, we reserve to ourselves. So is antiquity 
antiquity.  without verity, nothing but a blast of vanity. Truth of a dayes birth, must be preferred before it. That which is now oldest to us, was once new, when it was first made manifest, and new jerusalem shall surpass the old. As Christs new commandement was not prejudiced because it was new, so neither must a renewed truth be condemned when it appeareth. verity may be somewhat graced by the gravity of antiquity, as a beautiful bride by her comely handmaid: but nuda veritas, naked truth, and that alone, without all colour or ornaments, is more acceptable to her spouse, most comfortable to them that attend the bridegroom. Veritas temporis filia, New dayes may produce old truth.  
For continuance in never so great length. 
Duratio diuturna.  The divell may claim it better then the Pope, and his lies are more ancient then the Popes equivocations: and in this he is surer, that he hath continued in his own person with all his Angels; the Pope by succession and change in himself and his members: yet the one may continue in his malice in this world, or in hell fire, as long as the other. Many false opinions in doctrine, and errors in life haue continued long in the world, which maketh them neither commendable to God, nor acceptable to his Saints. But Verbum Domini manet in aeternum, 
Esai. 40.8.  the word of the Lord endureth for ever; and this is the word which we preach: whatsoever is against or beside this, the longer it hath continued, the worse it is.  

Amplitude or multitude.  What is multitude without the truth of Gods book? It is but a confused army without a captain, a very beast with many heads, 
Matth. 21.9. Matth. 27.23. Matth. 8.29.  a hellish divell with many legions, that will cry Hosanna to the Son of david, and, crucify him, crucify him, in six dayes; yea confess that he is the son of God, and yet ask what they haue to do with him.  
Is Succession of Bishops 
Succession of Bishops.  anything without truth gathered from the Scriptures? By no means. For so cursed Chams progeny might as well deduce their pedigree from Noah as Sem; the Priests of the Iewes from Aaron, and the people from their father Abraham. And thus they would haue prescribed against our saviour, and so they did; but with as much validity as the Romanists against vs.  

conspiracy in doctrine.  Will they stand vpon conspiracy without truth of doctrine? This is like Ephraim and Manasses against Iuda, Herod and Pilate against Christ. Their contradictions both past among Schoolmen, and present in sundry points, are infinite; if they agree, it is but as Simeon and levi, brothers in evil. Many heretics haue better agreed each with other, then themselves; and the most of their doctrine is but conspiracy against Christ in matter of faith, or against Princes in matter of obedience.  
Shal union of members 
union of members.  justify the roman Church without Gods truth? Both Iewes and Gentiles fretted and gathered themselves together against the Lord and against his Christ. This may well be joined with the former. Such as the man is, 
judge. 8.21.  such is his strength. Such as their unity is in the members, such is their conspiracy in doctrine: wicked men, false doctrine.  

sanctity of doctrine.  Holinesse even in precepts as well as life, will make a great and a good show where it is, and must be holden worthy of all estimation. This is very true, but yet not without truth in the mysteries of christianity. Not to speak of many Philosophers moral precepts conducing to virtuous holinesse: The Scribes and pharisees sate in Moses chair, and bade men do that which was holy and good; yet were they our saviour Christs most implacable enemies; and their righteousness was such, that if ours exceed not theirs, 
Matth. 5.  we shall never enter into the kingdom of God. But to say as we should, sanctity and truth of doctrine is all one, which either Bellarmine must distinguish, or else he concludeth for us, that the truth of doctrine which is oldest, is a note of the Church.  
The efficacy of Doctrine 
efficacy of doctrine.  may seem exceeding prepotent in this case; but this is nothing without the truth of doctrine. For both heathen Orators haue been powerful to persuade, and Antichrists doctrine shal lead men powerfully through hypocrisy to beleeue lies, when Christs doctrine may harden many children of unbelief, and become the power of God unto their condemnation. Some may be pricked at their hearts, when others may grinned their teeth at the same Sermon. Some may say, God is in them of a truth; others may say, the Preachers are full of new wine. At a word, we haue persuaded more from their falshoods, then ever they induced to Gods truth.  
What is more acceptable unto God from his faithful seruants, then holinesse of life, 
Holinesse of life. Heb. 12.14.  without which no man shall ever see God? This may move much, if it be joined with Gods truth: it is otherwise but hypocrisy and blind devotion. If they take holinesse for austerity of life, many Turks and Infidels, and idolaters haue gone before them. If they mean an honest, Christian, and charitable carriage in the course of godliness, we dare compare with them, and may be justly said and proved to go far before them.  
The working of miracles may breed admiration, 
The glory of miracles.  yea astonishment, and from the simplo may wrest a belief; but many shall cast out divels and work miracles, to whom Christ shall say, Depart from me, I know you not. 
Matth. 7.22.  And Iannes and jambres may resist Moses, and yet be but jugglers or sorcerers, far from true worshippers of God. The Romanists haue none now but counterfeit; we haue had many wrought by the mighty power of God, in the often and wonderful deliverance of his Church and Saints from the tyranny of the roman Antichrist.  
Glorious and bright hath been the light of prophesy 
Light of prophesy.  in Gods Church; yet an old Prophet hath deceived a young Prophet, when he left the charge of God, and hearkned unto him. Their Prophets prophesy lies in the name of the Lord, we are commanded to avoid them.  

Confession of Aduersaries.  Let not onely your aduersaries approve you in some things, but your friends also applaud you in all things; and either in charity the one, or in flattery the other, speak better then you deserve. How doth this acquit you from the errors you hold and maintain against the truth of Gods Scriptures?  

The unhappy end of some opposites.  If you speak of the old roman Church and the then persecuting tyrants, you say somewhat that may move: but Infidels made the same objection to Christians. But if you speak of later times, I would you durst compare. Suppose that some of your opposites haue had uncouth ends, they were punished for their sins, it justifieth not your disobedience. A josiah may die in the field, as well as an Ahab; the one punished with temporal, the other with eternal death: and jonathan, Dauids sworn friend, may die with Saul, Dauids forsworn enemy. But turn your eyes to your Popes, observe Gods judgements vpon them, we need no worse examples to stop your foul mouths.  

Foelicitas temporalis.  If all the twists of cardinal Bellarmines fifteen fold cable rope be dissolved into this, I may justly say, or at least hope, that this will never preserve the roman ship from the revenging hand of God. dives had more advantage against Lazarus, the persecuting Emperours against the persecuted Bishops and Christians, then the Cardinals Church hath against vs. And therefore I conclude, that the truth of God revealed in the Scriptures, will stand alone without all these; but all these can never hold out without that truth.   

CHAP. V.  
All aforesaid notwithstanding, we will not so confine antiquity in trial of verity to that one evidence which is the Scriptures onely, but for all mens more abundant satisfaction, we will enlarge the bounds of antiquity to ancient councils, Fathers, and Histories, which are the largest borders of probable antiquity.  
IT is ill putting a sword into a mad mans hand, or to yield any so much as seeming advantage unto a boisterous& untractable adversary. If we hold our own, as soon may a dwarf wrest Hercules club out of his hand or fist, as our Romanists recover the truth out of our possession. For veritas, truth, is not only magna great, as Diana of the Ephesians was unworthily styled and proclaimed, but & praeualet, it prevaileth too: which is the end of all our expectations, and the sum and rest of all our desires. Now the chief hand that holds it, the strongest lock that secures it, the best munition that defends it, is the written word and Scriptures of God: and that is ours by Bellarmines invincible argument, Inimicis judicibus, our enemies being iudges, as hereafter shall more evidently appear. 
Infra. cap. 6.  It may be perhaps imputed unto me as an undiscreet adventure, that may give advantage to the Papists, to yield any thing besides Scriptures, for the trial of our Religion, which we haue received from the pen-men of Gods holy Spirit: yet notwithstanding, for our aduersaries more full satisfaction, I will be contented to enlarge the bounds of antiquity, and yield them ex superabundanti, of our courtesy,& above that we need, or they make good use of, besides the Scriptures( with reservation of their supereminent and superexcellent authority) the councils, the Fathers, and the Histories of the Church, for the due& true trial of Christian verity, not as theirs, but as indifferent witnesses for both.  
2 For although that one antiquity of the Scriptures, be every way in itself sufficient to decide& determine al matters in Religion, to demonstrate the Church, to assure us of the truth, 
Fortunatus in orat. Dominicam.  and to guide us unto everlasting life; as one saith, Si quaeritur quae sit Dei voluntas, habes Dei praecepta quae per Mosen Dei voluntate sunt vulgata; habes Dei filium, qui Patris voluntatem sciens, quae erant abscondita, reserauit,& quae obumbrabantur in luc●m transfudit. If it be demanded what is the will of God, thou hast the commandements of God, which by Moses according to Gods appointment were published. Thou hast the son of God, who knowing the will of his Father, hath unlocked what before was hide, and hath brought to light what before was shadowed. And then what need we more to know then the will of God, revealed in the old and new Testament? And what need we do more then the will of God so revealed? Yet as those that profess themselves Maisters of defence, will not for their credite refuse to try their skill at any weapon, so we are content to satisfy our aduersaries thus far, that if they will take up any of those weapons, we will either by fine force take them out of their hands; or themselves for fear, and with shane shall like cowards cast them down, and like obstinate and malicious men run to fire and sword, 
Prou. 26.18.  darts and mortal things, the most potent weapons that ever they used, for the support of the walls of their tottering Babel, or the defence of that whore that sitteth on the seven hills; or we will be contented to yield them the day, and be seruants to their master.  

Campion hath thē not socolovius partit. Eccles. pag. 758.  3 I know not what other evidence they can so much as pretend except Traditions, which socolovius will, shall eandem vim penitus habere ad fidem Christianam faciendā quam Scriptura, haue the same force with the Scriptures to beget a" Christian faith. But how vain those traditions are, which he valueth at so high a price, 
Infra cap. 10.  the following discourse shall abundantly prove, and so, as they shall haue little cause to vaunt of them, or trust to them. Yet he, above and beyond all others( not ex professo, 
Idem ibid. p. 156. and 757.  but by the way perhaps or in a flourish or brag,) addeth more by four unto these five, which I find not in any other so much as intimated much, less urged as revelation, which himself counteth perilous,& so do we Popes decrees, schoolmen, both divines& Canonists, which we haue cause to like worse or as ill, and finally the rabbis whom neither approve, but the histories are left out. Howbeit indeed we utterly except against these latter, as either vain or partial, or such as neither party may well credit. The rest which I haue before name, are such as our aduersaries seem to urge against us with great vehemency, and we refuse not vpon equal conditions. Now we will try who hath title to them, who haue them, who make most account of them, who least abuse them, best employ them, with such like occurrents and circumstances, as the cause shall require.  
4 The Romanists neither do nor can deny, but that we haue the Scriptures, for they call us for this cause Scripturarij, 
Prateolus. alij.  Scripturemen. But they take such exceptions against our possession, that by their good wils they would haue them do us on benefit at all. For first they say we haue got them surreptitiously,& haue cozened the roman Church of them. Secondly, that when we stolen them we left the best behind; we got the shells, they the kernels; we the bark, they the body, we the roote, they the sap, we the letter they the Spirit, we the sentence, they the sense, we the bare Scriptures, 
D. Kellison his survey. l. 1. c. 2.  they the meaning and understanding of them; this in effect saith D. Kellison. And another somewhat fresher thē he saith: Ecclesia scripturam, haereditario jure possidet. The Church possesseth the Scriptures by right of inheritance, not onely the shell of the dead letter, but the kernel of the lively meaning. All this we grant if he mean the true Church; but taking catholic as proper and peculiar to the Church of Rome he saith most falsely. They which glory of holy writ out of this Church, they boast of the shell without the kernel, and brag of their robbery. So confident are these Romanists that the Scriptures are no bodies but theirs and their heires by fee tail.  
5 Vpon the former they ground( though we never granted it, and they shamefully beg it) that we haue no title to the Scriptures forsooth, but what we haue from the roman Church; that they are by right theirs, and none but theirs; they had the credite of the keeping of them. Yet our Doctor granteth this unto us as a courtesy, that we know the Scriptures to be Scripture, yet by no means but only by the roman Church. 
Idem.  Let us suppose, quoth he, that they beleeue that the old and new Testament are holy Scripture because the roman Church saith so. never suppose it, for my part I never thought it. No? saith the Doctor, catholics( by which he means catholic romans,( as after in the same section) haue had the Scriptures in their keeping time out of mind, as all histories, all councils, all ancient Tradition will witness for vs. And so at least by prescription, catholics are the true and lawful possessors of the Scriptures, yea histories and the ancient books of the Fathers, &c. Where you see they haue All Histories, yea and Histories too. And withall observe that he hath these five parts of antiquity, which I spake of, Scriptures first, councils, Fathers, Histories, and Traditions. again he saith, Luther and Caluin and all found the Bible in the catholic roman Church, they took it without the true owners leave; therefore they are theeues, and no lawful possessors: and therefore haue no right to use it, especially against the true owners; wherein there seemeth great reason, Lest, saith he, they cut our throats with our own weapons. Is not this a faire spoke?  
6 What if we should tel the Doctor, that we had the Scriptures from the same hand that they had received them? The old testament from the Iewes in the natural tongue wherein it was written, the new Testament from the greek Church in the tongue then most common in the world, wherein it was also indicted? If the Iewes kept the Scriptures for their betters( so the Romanists repute themselves,) why might not the Papists keep them for us, and yet we their betters? Or is not the gate as open for us, to lead us unto the Scriptures, as for the romans? Or will they haue the Iewes of their catholic roman Church? Or will they haue the greek and roman Church all one, who haue lived and do live in division unto this day? The Grecians washed their altars, after a roman Priest had said his mass. The romans take the greek Church to haue been a very long time schismatical, and for some hundred yeares heretical: yet had they the Scriptures in their natural language, more true and uncorrupt then the romans( by their more then a good many translations) had. And therefore we may justly say, that as it hath pleased God the philistines should keep the ark of God for a time, without violation, 
1. Sam. 5.& 6.  though it was their scourge and plague: so it pleased him in his providence to make the Iewes and Grecians his keepers of the treasure of holy Scriptures, without corruption, to their shane and confusion, from whom both you and we haue received them. If otherwise we haue received them from you, it was at the last and worst hand, corrupted by your translations, and therefore we are not beholding to you, so much as we both unto them: and it fareth with you from us, as with them from us or you, for you are well curried and cudgeled with them by all our writers, as well as they by either of vs.  
7 Were it not a fine dispute of the Iewes and Grecians, to tell the romans that they are theeues, and no lawful possessors, and therefore haue no right to use( the Scriptures) especially against the true owners? Christians may not use the Law and the Prophets against the Iewes, to prove that Iesus Christ is the true messiah: nor the West Church against the East, to prove that the holy Ghost proceedeth from the Father and the son. For they had no right to use them against the true owners. Or will they pretend that those were never the true owners? They may as well deny that God was the author of them. For they all were written in their tongues, and most for their sakes principally, and accordingly sent unto them.  
8 Did any of the ancient Fathers reason thus with the most damnable heretics that ever were? that they never knew Scriptures to be Scriptures, but by the Church? that they usurped them from the true owners? that they might not use them without their leave? Nothing less. But when the heretics alleged Scriptures, the Fathers answered by Scriptures, as our saviour Christ did the divell, for whom the Scriptures were never written, and to whom they were never committed, but are common to all Gods children. According to a right good observation of justus Orgelican, a Saint, as cardinal Bellarmine entitleth him, and an ancient writer, 
Chap. 4. v. 4.  on the Canticles, vpon these words: Sicut turris david collum tuum, mill clipei pendent: Thy neck is like the tower of david, a thousand bucklers hang thereon. Potest haec turris Scriptura canonica conuenienter intelligi, 
just. Orgel. in Cant.  quae per Spiritum sanctum velut turris excelsa extructa est. In hac sanctâ Scripturâ omnis armatura fortium reperitur, ex qua, vel contra diabolum, vel contra ministros eius fortiter depugnatur. Nam& ipse Dominus, cum in deserto à diabolo tentaretur, ex hac turri arma produxit, cum eum ex prolatis ex Scriptura sacra testimonijs usque quaque deuicit. This tower may conveniently be understood the canonical Scriptures, which by the holy Ghost is built much like a stately castle, in which is found the whole armoury of the valiant, from whence both the divell or his ministers are courageously resisted. For even the Lord himself, when he was tempted of the divell in the desert, brought weapons from this tower, with which testimonies urged out of the holy Scripture, he foiled him at every assault.  
9 But suppose the Scriptures had been so yours, as that you could not onely prescribe against all the world, but also hold them so close, that no man had them in his hands but you; yet could you neither say that they were not written for the common good of all, no more then you can say, that Christs death was not sufficient for all: neither that they were to be kept so close, but that your own friends should see them and haue them. What if one of yours should lose them, and another should find them? and in perusing of them, should also find, that he stood entitled by them to an inheritance as well as he that lost them? What should hinder, but that the finder might make his best benefit, and plead them for his own right, as well as the other that lost them? yea and justly complain, 
Mich. Salon. in 2. 2. q. 70. art. 1. cont. 3. conclus. 1.  that he hath been too long and unjustly kept from them? A man that hath writings, whereby another mans title may be cleared, the judge may command him to bring them forth. If he hath no commandement, yet charity will bind him, if he know it, to produce them. This may not be, lest they cut our throats with our own weapons, say you master Doctor. If you speak for your own safety and security, you say well, for they will cut your throats indeed. But if you speak of just and right, you speak exceeding ignorantly, by your leave, and uncharitably, by another Doctors opinion of your own.  
10 It is not safe for a thief to suffer a true man to take away his weapon; but if a true man find a theeues weapon, or can wrest it out of his hand, it is lawful and just for a true man to use it in his own defence, to save his purse and life; much more his soul. Hercules took from the Lion his skin, and Theseus from Periphetes the robber his club; 
Plutarch. in Theseo.  showing that this club which he had gotten out of another mans hand, was invincible in his own. This was their honour; this is our glory, when we glory in these spoils of our enemies, and beate them with those weapons which they account their own. Bellarmine makes it an invincible reason that is drawn from his enemies own confession, and in truth it is so in law: 
Dist. 19. c. Si Rom. in gloss. ubi plura.  Illud quod quis pro se inducit, etiam contra ipsum inductum non decet reprobare, vt instrumenta,& quae similia sunt: The evidence that a man offereth for himself, he may not reject, if it be brought against himself, as instruments and such like. I am verily persuaded they would utterly disclaim this in all, as they do in part, for their witness, so we might be debarred with them.  
11 Doctor Kellison holds it an injurious usurpation and a gross absurdity, to overthrow enemies with their own weapons: quiter contrary is very true. It is prouerbially said, that when two ride on a horse, one must ride behind; so when two fellowes cross and contradict one another, one must prove a fool or a knave, except they will counterpoise themselves, and be both alike. Was it not Dauids great glory, that he cut off Goliahs head with his own sword? 
1. Sam. 17.51. 1. Sam. 21.9.  and was not that sword laid up for a monument of that victory? What differs our case? Antichrist of Rome claimeth the Scriptures for his own sword, will haue it close to his own side, and tied at his girdle; what if a valiant david, a no body in the giants eyes, should take this sword of the Scriptures from him, and cut off his head? were it not a token of more valour? were it not worth the laying up to Dauids use for ever? To this sense was that proverb used, Suo sibi iugulo gladio, I overcame him with his own weapon, I confuted him with his own argument, I got my possession by his own evidence. All this by way of supposition. For we will never grant, that the Scriptures are more theirs, or so much theirs as ours, or that we had them otherwise from them, but as from Communes custodes, common treasurers after Iewes and Grecians.  
12 Yet let us make the same supposition again, that the Scriptures are theirs, and theirs onely. Why then do they so debase and vilify them? why do they refuse al trial by them? why do they call them, bare Scriptures, contemptuously, dead letters blasphemously? or if they forsake them and cast them from them, why may not we take them up, and make our just benefit of them? They are like a dog in a manger, neither can eat themselves, nor suffer those that could. They will challenge the keeping of the key of the kingdom of heaven, but they will neither enter in themselves, 
Mat. 23.13.  nor suffer those that would. This is certainly a dogged and spiteful nature. They will neither aclowledge the sovereignty of the Scriptures, nor suffer others to take benefit by them: they deny their authority, and will boast of their possession. In this there is neither rithme nor reason, no glory but shane. For all this claim of Doctor Kellison, the Chapter following shall sufficiently prove, how they use this pupil, whom they thus pretend to be committed to their charge. How basely they reject it, and make this sceptre of Christs kingdom, this glorious Kings son, this birth of the morning, this rule of righteousness, a very scullian in their basest services, a very darkness of the land of Egypt, a crooked rule, by which nothing can be directed. howsoever they pretend their tutorage over it: which notwithstanding it recovereth its strength, and remaineth itself to be at the least the first and chiefest part of antiquity, if they will not allow it to be the onely. In this case we say of their so much bragged of possession, 
Praefat. in Ionam.  as Saint jerome writes of the Iewes. Illi habent libros, nos librorum Dominum: illi tenant Prophetas, nos intelligentiam Prophetarum; illos occidit litera, nos viuificat Spiritus; apud illos Barrabas latro dimittitur, nobis Christus Dei filius soluitur. You Romanists, as the Iewes, haue the books, but we haue the Lord of these books; you hold the Prophets, we the meaning of the Prophets: the letter kills you, the Spirit quickeneth us; you let loose Barrabas the thief, that is, your traditions, we set at liberty Christ the son of God.  
13 Doctor Kellisons other cavil is, that though we so willingly allege Scriptures, yet we decide all by the bare letter of the Scripture. 
D. Kellison. l. 1. c. 2.  This be amplifieth prettily with a similitude of a fowle and beautilesse maid( not like such as wait on chast jesuits& modest Priests in their chambers here in England, howsoever they shift with their devoted hostesses in other countries,) and such like conceits, in effect thus much. That we deceive the people with bare Scriptures, without the sap and sense, the pith and marrow of them; as if we went but to the husks, or fed on bare bones, and that therefore the people should take heed of us, and not beleeue their Ministers when they prove what they preach by Scriptures.( No? not when they prove by Scriptures?( the words proof goes far;) because forsooth heretics do so. Because Tertullian refuseth flatly to dispute with heretics by bare Scriptures, and therefore no marvell if we refuse to decide controversies with them by bare Scriptures. For bare Scriptures is of a waxie nature. Thus far and much more, but all to the same purpose, hath Doctor Kellison made a bare tale. Will any man beleeue him in a case so apparently false? so opposite to his own and fellowes consciences of us, if they should be well examined, of that they daily hear, and read of us and ours? Or need I now answer him that which hath been answered by B. jewel B. Bilson, by D. Rainolds, D. Whitakers in this very case? What importunity is this? What art of railing& false accusations is here? As if our saviour Christ may not prove by the Scriptures because the divell alleged them, 
Mat. 4.  or Christ must not be believed though he prove by Scriptures, because the divell presumed so to do. 
Aug. de set. Domini in mont. l. 2.  Non debet ovis pellem suam deponere, quòd lupi aliquando se ea contegant, The sheep must not part with his skin, because wolves sometimes cover themselves therewith. The Scribes and pharisees, and Sadduces had more modesty then these men. When our saviour had once solidly confuted them by the Scriptures, they were afterward silent, and no man durst ask him any more questions. The divell himself departed, after three wounds received; our aduersaries stand desperatlie to it, though they receive a thousand.  
14 Campion complains that they having the letter we will haue the figure: D. Kellison, that they haue the sense and meaning, we, as he pleaseth to style it, the bare Scripture. Which of these is the truer? A nobis verbasunt( saith Campion) the words are for vs. What are these words, but the bare letter? We desire the meaning by conference with other Scriptures, by the antecedents and consequents of the text; as Saint Augustine would haue us: neither will we deny the harmony of the Fathers concurring with such exposition. Haue you not given us a sword to cut your own throats? Or if you will claim both swords, as your Pope doth, you are very cowards; Will you assail with both, and haue us defend with neither, when both are in our hands, as well and safer then in yours? If we urge the words, you cry for the meaning: if we urge the meaning, you cry for the words. What strange presumption is this, that you will haue it as you list? we must haue it as you will allow it? You will haue, hoc est corpus meum, taken according to the letter, we otherwise, 
1. Tim. 2.5.  in figure. We would haue those words There is but one God, and one mediator betwixt God and man, to be taken according to the letter: you, not without a strange distinction, abhorrent from the Scripturer. We must descend unto you; you will not yield an inch unto us; are you not partial in your own conceits? 
james. 2.4. Saint Francis.  We know and will ingenuously confess, that there are many places of the Scriptures plain, and to be taken according to the letter, and all other sences will be absurd. There are other places, that if they be taken according to the letter, they will kill, as our saviour speaketh, 
John 6. De doct. Christ. lib. 3. c. 16.  and as Saint Augustine observeth vpon his speech, Except you eat my flesh and drink my blood. Flagitium aut facinus videtur jubere, utilitatem& beneficium vetare, figurata loquutio est. He seemeth to command a wicked thing or an heinous crime, to forbid that which is profitable and beneficial, this is a figurative speech. If ill be commanded or good forbidden, there is a figure. And he exemplifieth it by those words of our saviour.  
15 But if you will press us with the sense onely, why take you the letter? If you be reproved for the letter, why do you usurp it yourselves? Let us be bound to the same law, and we will ask no more liberty then yourselves do take. Though in this your contradiction you do both together little less, then grant us both, while one saith we haue the letter; the other, that we haue the sense. Howbeit what need we thus dispute? a flat negative were sufficient in this behalf. If a man may speak it in civility, you flatly and falsely bely us; we stand not on the bare letter of Scripture, more then you. We profess with Saint jerome, that the gospel doth consist, Non in verbis Scripturarum, said in sensu, 
come. in Gal. 1.  not in the words of the Scriptures, but in the sense; not in the bark but in the sap, not in the leaves of the words, but in the roote of the meaning. Non in legendo, said in intelligendo, 
Conttra Lucifer.  not in the reading, but in the understanding of them, as the same Father speaketh.  
16 This haue all our writers professed; this do we stand to in the sight of God and man; this we defend in the face of our enemies. What need D. Kellison or father Campion blear the eyes of their silly proselytes( whom they make seven fold the children of hell worse then themselves) with this slanderous imputation, as if we had nothing but bare Scripture without any true sense or meaning thereof? If this protestation yield not satissaction to their imperswasible iealousy& implacable malice, we will give it in D. Kellisons own words, and wish from our hearts, he would stand to his own doom, and that might be the issue and end of all strife. He saith thus. If they give us the letter of Scripture with the true meaning, 
D. Kellison. l. 1. c. 2.  which is the formal cause and life of the word, we will reverence it as the word of God, and prefer it before all the decrees of the Pope and Church. I would it were in our power to give you this; or the grace of God were in you, to receive it. As you can in no reason yield us less, so we in our conscience would ask you no more, but that the letter of Scripture with the true meaning might be preferred before all Popes and Church. This had been a sufficient supersedeas to your council of Trent, and would soon stop your mouths every day. But this is against the whole current& swinge of your Synagogue, as will in the next Chapter most manifestly appear; and therefore we are like to receive answer as in many other cases, that this is but one Doctors opinion. To conclude, we are agreed that the Scriptures should be the first and chiefest Antiquity of the Church and true Religion, though our aduersaries allow it not the onely. 
socolovius. partit. Eccles. pag. 756.  Locus secundus ordine, fide vero primus, est Scriptura sacra. The holy Scripture is second in order, but first in credit.  
17 The second evidence of antiquity is the councils; 
councils.  which I place next unto the Scriptures& before the Fathers, because many witnesses are to be preferred before one, especially many united before any or many dispersed; and our countryman Campion in his thrasonical challenge so placeth them, and so do others; but this greatly mattereth not.  
18 These also our aduersaries claim as theirs, and none of ours, by any title. These made Campion a cock of a hen, set a comb on his head, and spurs on his heels, and made him step into the cock pit, with a resolute and present mind, and would prove us all crauens and runnawayes. 
D. Kellison. l. 4. c. 2.  These D. Kellison saith we contemn; Caluin, Beza and others despise all the councils; and he refers us to his first book, fourth and fift Chapters, for their words, where I find not a word against councils, 
Mur. civit. sanct. fund. 6.  but that which is, seemeth against Fathers. Another, Quid adeò Catholicos homines recreat atque tranquillat, quid adeò terret& exanimat exitiales haereseos apros, vineae Catholicae vastatores, atque saluberrima summáque Conciliorum authoritas? What is that doth so recreate catholic men and content them? what is it doth so terrify& exanimate the deadly heretical bores, destroyers of the catholic vineyard, so much as the most wholesome, and eminent authority of the councils? saith this boasting Iesuite. If they apply this or any of this unto us, they egregiously wrong us, and shane themselves. For besides that we all give much reverence unto the ancient approved councils,& receive what by them was concluded against the most infamous heretics in their times, as all our writers do affirm; so some of our aduersaries are contented to aclowledge the same. First, our friends; Concilium quid aliud est quàm flos& tanquam epitome Ecclesiae? saith D. Whitakers. 
D. Whitakers  What is a council, but the very flower& abridgement of the Church? And a little after, The name of councils is large, their faith singular, authority great. And the former Iesuite confesseth of Luther: Lutherus magnoperè commendat& euehit laudibus Concilia. Luther greatly commends and with praises extols councils. Though because Luther will not be conie-catched by them, the Iesuite saith he doth deprave them. The truth is, he doth sift and examine them: and good reason, when they haue been in roman fingers.  
18 We do not indeed equal the first and best, to the four evangelists, as you would seem to make Saint gregory do, but we hold their conclusions against those heretics, who by the Scriptures were first learnedly confuted,& then justly condemned by them. 
Dist. 15. cap. Sicut artie. 21.  And Saint gregory giveth the same reason of his so high conceit of them. Our indifferent and religious estimation of them is delivered in the published articles of our professed religion. 
Art. 21.  We are further contented to stand bound unto them, as far as our aduersaries practise affordeth us example. We dare not, as is said, hold that the four first councils were as authentical as the four evangelists, and that the council of Trent( one of the most partial that ever was) is to be received like the ancient, and so make it as good as the Gospels, 
Ratione. 4.  as Campion doth. Otherwise we show& manifest our respect unto them in the highest commendations we can. Yea master Doctor Whitakers in the reverence of them taxeth the sentence of gregory Nazianzen, as over hard and harsh against councils. Neque ego Conciliorum dignitatem verbis conabor extenuare: 
D. Whitakers  & Nazianzenum miror de Concilijs tam iniquè iudicasse& acerbè scripsisse, quandoquidem nullius unquam Synodi felicem exitum vidisset: Neither will I go about to extenuate the dignity of councils; and I wonder why Nazianzen did so unjustly judge, and so bitterly writ of councils, that he had determined with himself, and utterly resolved ever to avoid the meetings of Bishops, for that he never saw an happy end of them.  
20 This might haue been sufficient to them that saw these protestations so long in print before they wrote, to conceive of us, that we abandoned not the authority of ancient councils, as our aduersaries in every new book lay unto our charge. Yet Bellarmine, a mere stranger to us and our country, a man sufficiently obliged and devoted to the Church and her great master of Rome, is more propitious to our credite then our own countrymen( that we may find it true by experience, a mans greatest enemies are those of his own household: 
Bellar. de council lib. 1. cap. 5. in fine. ) for he ingenuously confesseth, that we accept a third part of those which himself and his receive, and those the first six and undoubted best. By that time I haue well examined the matter, it may haply approve that they receive, not esteem not, approve not, so many as we.  

Cap. 6.  21 For the rest, besides these 18 by the Cardinal name, some are general, and yet reprobated. Therfore general councils may err, else why are they reprobated? Some in part admitted, in part rejected, like two in bed, one taken, the other forsaken; 
Luke 17.34.  two at the mill, the one chosen, the other forlorn. One alone by itself is neither manifestly build nor manifestly cashiered, like one alone in a bed, that can take no warmth. Hereby it evidently appeareth, that the Romanists admit some, exclude others: they yield their reasons, and hold them sufficient for their justification. We offer ourselves bound to the same law, we will meate with the same measure. They are cursed if they haue diuers weights in their bag, one to buy with, 
Prou. 6.  another to sell with; yet so they use vs. We are contented to do as we are, or rather would be done unto; and therein we wrong them not. Let this be sufficient for the indifferent reader, that we admit the councils next after the Scriptures, as a most beautiful handmaid that looks on the hands of her Mistris; but not as the lady, 
Psalm. 123.2.  that hath power over the whole house; giuing not onely primacy of order, but supremacy of authority unto the book of God. We preserve that due respect that belongeth unto the grave and gracious assemblies of learned men. Our aduersaries do no more, nay not so much. We offer, we intend, we will perform no less, and therefore in this we stand on equal terms with them: yea better terms then they. But I doubt our aduersaries will appear to flinch from this they pretend. Except perhaps they produce new conventicles in stead of old councils, as the most of them do, even to the very Trent, or under a thousand yeares, as Schoppius in the case of Pardons: 
De Indulgentijs. c. 12.  Ecclesiam Indulgentias approbasse, That the Church hath approved and granted pardons, so many general councils do witness, and begins with Clarimontanum, a clear name, but an obscure assembly, 1096, and so down to a Lateran or two, and such like of small respect, God knows.  
22 The Fathers writings also we receive, 
Fathers.  as excellent evidences of Gods truth. They are as Dauids Worthies: they haue been valiant in fighting Gods battels: they are of the thirty, but attain not the first. Those Campion was sure were all his, even as sure as gregory the thirteenth. But if Campion had not been as sure Gregories, it had been better for him by his head and quarters. These not onely Campion but all our Romanists claim, from the cedar in Lebanon, to the hyssop that groweth on the wall, from the first to the last, from the greatest to the smallest; from the best to the worst: from the steward of the house to the scullion in the kitchen, that is, from the first and primitive Fathers, to the most barbarous of the schoolmen, as truly as all was the divels to bestow vpon Christ. But what hath darkness to do with light? why should error presume vpon the protection of truth? The Fathers were famous and excellent in their generations, their memory is blessed, their writings respected, their learning admired, their authority esteemed as much and more then themselves desired, or perhaps sometime more then the credit of human testimony may admit. And yet these whom we love so well, whom we reverence so much, must be none of ours: the Romanists claim all, they will not allow us one.  
22 The apology of the Romish and Rhemish Seminaries will needs haue them all, and onely theirs, and will allow them to no body else. 
Cap. 5.  All the souls of our Christian Fathers, all the Saints in heaven, all their actions, works, writings, lives and deaths profess for vs. And not much before, when he had soundly scoffed at us, for avowing Gods mere word, saith of himself and fellowes: We trust the learned Fathers of all ages, and therefore swear all that take degree( according to the ordinance of the council of Trent) that they shall during their life in all their preaching, 
Sess. 4.  teaching, disputing, writing and otherwise, expound the holy Scriptures as near as they can, secundùm vnanimem consensum Patrum, according to the uniform consent of Fathers. And yet more like a Thraso or signor Bragadochio, If any thing be objected against us, we say to it roundly, and thus such and such a Doctor expounds it, thus the Fathers interpret it. Thus Rabsheca may speak to the people that sit on the wall, 
2. King. 18.  and perhaps some malcontents may beleeue him and murmur. But Hilchia and Shebna, the learned will never beleeue him. try ere you trust, and beleeue as you find, are good rules. All is not Sun that shineth; the fairest shows haue not ever the best proof. They haue well said, 
Infra. Cap. 8.  but they never yet did it, as shall afterward appear.  
23 But as for us, we are so far from thinking any good of Fathers( or else Friers be liars,) that we revile and mis-call the ancient Fathers: that we contemn Church, councils, Fathers, and chief Pastors: that we use vnreuerent and reviling speeches against the Fathers: that we are descended of parricides and reuilers of ancient Fathers. What can be spoken more bitterly, more spitefully? what can be written more impudently, more shamelessly? what can be uttered more slanderously, more villainously? and all in lye, with lye and all: which I think he received from Doctor Heskins, who layeth this to the particular charge of Bishop Iuel, that he did not onely abuse, 
Epist. to B. Iuel  but did mock and scorn the learned and holy Fathers, contemn their learned Commentaries with scoffs, reprehended their grave authority, played and dallied with them, &c. How often hath this damnable slander been most fairly and evidently answered? How haue all our writers, not onely gainsaid it by word, but manifested the falsehood of it by proof and practise in all their books, so full farced with the true allegations of the most ancient Fathers? 
B. Iuel.  Let the godly and learned Bishops challenge( to try by the Fathers of 600 yeares after Christ) confute you. Let his books extant, not onely in English, but also in latin, so full of Fathers sentences, stop your mouths. Yet one comes but yesterday, and saith, 
Muri civit. sanct Fund. 1.  Adsunt ante oculos fideliss. Cathol. veritatis testes, veterum Patrum volumina, recentiorum Doctorum libri, aliquorum Conciliorum tomi, Synodi Tridentinae decreta, ab his abundè licet discere quid doceant Catholici. said hi tam luculenti testes praetereuntur, non inspiciuntur, non audiuntur, &c. There are before your eyes very faithful witnesses of the catholic verity, the volumes of the ancient Fathers, the books of modern Doctors, the tomes of the ancient councils, the decrees of the Tidentine council: of these may be abundantly learned what the catholics teach. But these so manifest witnesses are passed over, are not looked on, not heard, &c. This sentence of a stranger is somewhat more mild, but equally false, as shal appear. But observe how the council, or rather conventicle, or rather conspiracy of Trent, is ranged with Fathers and ancient councils, which sufficiently maketh their malice, or at least partiality against the truth, manifest.  
24 Let Doctor Rainolds margines of his Theses, and other writings, and allegations in his readings, satisfy you. Let Peter Martyr and all the writers of our part, with their learned works, full stuffed with Fathers, content you, or at least stay your rage. Let the professions and protestations of all our writers convince and condemn you. For we say, that we reverence the Fathers, as much and more then you: we rest in their authority as much and more then you: we give them all their due commendations, as much and more then you: we haue them, we read them, as well as you, perhaps better: we preserve them safe and sound in their first integrity, and so would leave them to our posterity, so do not you: we haue them, we use them, we study them, we allege them, we beate and bombast you with them; yet are you so blind you cannot see it, so dull you cannot perceive it, so senseless you cannot feel it; or so obstinate and obdurate against truth, 
Plutarch.  that you will not confess it, like Lacedaemonian boyes.  

Ratione 5.  25 How impudently doth Campion charge, that toby matthew, and now the most reverend and most worthy Archbishop of york, with a speech, as if no man could read the Fathers, and be of that opinion which he professed. This that eloquent and learned Doctor( in a public and famous latin Sermon in Oxford, yet to be seen, and I am sorry it is not published as it is worthy) doth utterly disclaim and deny: yet for more abundant satisfaction, hear his obtestation and protestation, in his own words: Testor beatum illud& sempiternum numen Deum Patrem creatorem coeli& terrae; testor vnigenitum Dei Filium jesum Christum Seruatorem nostrum, scelerum& mendaciorum vindicem, judicem vivorum& mortuorum; testor Spiritum qui olim ferebatur supper aquas, Spiritum Paracletum, Spiritum sanctum, Spiritum veritatis, praepotentem& immortalem Deum, trinum& vnum, quantum mens mea respicere potest praeteriti temporis spacium, ind usque cogitando ac recordando repetens, nunquam hoc mihi, aut huiusmodi, vel scripto vel dicto, vel seriò vel ioco, vel vigilanti, vel somnianti excidere. I call to witness that blessed and eternal power, God the Father, Creator of heaven and earth: I call to witness the onely begotten son of God Iesus Christ our saviour, the avenger of wickedness and lies, judge of quick and dead: I call to witness the Spirit that moved vpon the waters, the Spirit of comfort, the holy Spirit of divine truth, prepotent and immortal God, a trinity in unity, as far as my thoughts can recollect the time past, and from thence repeating, can meditate and remember, that neither this nor any such speech fell from me, either by writing or word, in earnest or iest, waking or dreaming. Whereby he then gave abundant satisfaction to the present and most frequent auditory; and may stop the mouth of malice itself, were it not opened by a lying, and impudent, and malevolent jesuitical spirit. Yet comes Doctor Kellison, 
survey. lib. 1. c. 4.  who perhaps heard him( in all probability heard of him and of his protestation, after so many yeares) and brings it in again, as if it were without question true, and granted without any contradiction. Whereof what better confutation can there be, then an opposition of their reputations and credits, to say as his Grace in that Sermon did, alluding to the plea between Varrus and M. Aemilius Scaurus: Ille ait, ego nego, vtri creditis? He saith it, I deny it, whom will you credit? A malcontent, a fugitive, an enemy, a Papist, a traitor said it: a contented, constant friend, a Protestant, a learned and loyal subject denies it, a Bishop, an Archbishop, yet resolutely renounceth it, and is ready to depose the contrary even to this day. What would they do if he were dead, when they deal thus with him being alive, and able to answer the proudest Archbishop in Europe if he dare oppose him? as Beza lived to answer the slanders of his supposed death. If any urge this farther, I will say no more but as one said merrily, Domine Audax, you are too saucy: Accipe stultum,& seed ass, Take a stool, sit down and please yourself.  
26 His Grace had red the Fathers( as his own hand in al his books, and ready turning of them sufficiently testifies,) his fit and frequent applying them in all his Sermons, can yet justify him; and as him, so all that profess any learning, especially in matter of controversy. And thus much in duty be said for my most reverend master, whose reading, diligence in study, frequent preaching, I know, and perhaps may publish, if I ouerliue him, when I cannot flatter him, though I would, as I will not now though I could.  
27 We make no idols of the Fathers; we take them not to be Fathers of our faith, but followers of the truth; not devoid of all error, yet great lights of Gods Church; faire, yet not without blemish; true, yet not without escapes; faithful, yet not without fault; fruitful, yet not without wants; profitable, yet not without some loss; safe, yet not without some danger. Excellent are they and full of good matter, yet but excellent men, not Gods, no nor Angels. As John Baptist was not the lamb of God that taketh away the sins of the world, 
joh. 1.8.  but pointeth at him with his finger, and sheweth him unto the world, professing himself his inferior, 
Mat. 3.11.  not worthy to stoop down and unloose the latchet of his shoo. So the Fathers they are not Gods, they point at God, their writings are not canonical Scripture, they direct us to the Scripture, and aclowledge themselves unworthy searchers of them, 
2. Cor. 2.16.  for who is fit for these things? Let this therefore be no more laid unto our charge, that we contemn, despise, reject the Fathers: for as much as we hold ourselves, and that justly, as far interested in them as you, keep them safer then you, use them better then you, yield them as much authority as you should give them, as themselves do require, as piety will suffer, which commandeth sovereign submission to Gods sceptre, that is, his word, wherein is revealed and taught all certain truth concerning Gods service and our salvation.  
28 And this we will not assume onely( as you do in most things) but prove it also, which afterwards shall more evidently appear; 
Cap. 8.  where what account your party maketh of them, shall be, I hope, sufficiently proved. This was thought reasonable to an heathen Philosopher, Unumquemque Deum sic coli oportere quemadmodum ipse praescripsit: 
Socrat. apud August. de civit. Dei.  God must be worshipped as himself prescribeth: the rules whereof must be received from God, not from man; from the writings of God, not from the writings of men. Thus are we contented to use Fathers as an evidence approved in the third place.  
29 Histories 
Histories.  are the last which we can allow, or our aduersaries can ask, 
Plutarch.  as a Commune principium common to us both. In which we are privileged as they, and they as we. They are witnesses of former times and ages, and the occurrents of them. We allege and urge them, and can justify ourselves, and condemn our aduersaries by them. The more ancient they are, the more authority we give them. The later are more partial, and therefore of less credite. While the Church stood in her intregritie, men were not so drawn unto parts, as after they were. It could not be said then, some were Papists, and some were Imperials,( by which distinction many histories are by our aduersaries drawn into suspicion) but either before the Church meddled with Emperors, but to sand them humble Apologies; or the civil State with it, except to persecute it; or after the common-wealth was joined with the Church, the civil with the ecclesiastical, the Emperors with the Bishops; when there was such an harmony of mindes, that each wrote the truth of other, and both of themselves, as near as human frailty commonly doth: yet not so without exception, but that there may be found errors in chronology, and the distinction of times, in relation of matters received by report on the credite of others, with such like just exceptions which our aduersaries will allow unto themselves, and therefore cannot deny unto vs.  
30 Howbeit this may serve for our justification in this behalf. We will admit all Campions Catalogue, which he onely nameth and challengeth as his own( an easy claim, and as true as if we should set down a catalogue of Popes names, and say they were all ours,) and will except against none of them, whom some of their party hath not excepted against. We will allege and avouch nothing for ourselves and against them, but it shall be out of such histories or reports, as themselves admit for their own, or that cannot( by our aduersaries conclusions) be said to be ours, or in the least matter partial for our sakes. We will not name a Bolsec, nor a Prateolus, nor such like, as they do none other; that is, we will not produce an enemy, no not any they account their adversary, to testify of the heretical doctrines, and damnable lives of their Popes, or his clergy, or the multitude that adored the beast. 
Cyprian. epist. 52.  Hoc de apostatarum fictis rumoribus nascitur. Neque possunt laudare nos qui recedunt, aut expectare debemus, vt placeamus illis qui nobis displicentes& contra Ecclesia rebelles, solicitandis de Ecclesia fratribus violentèr insistunt. Quare& de Cornelio,& de nobis, quaecunque iactantur, nec audias facilè, nec credas frater charissime. This springeth from the false rumour of Apostates: neither can they praise us who depart from us, neither can we hope to please them, who displeasing us, and being rebels against the Church, do violently insist to entice brethren from the Church. Wherefore whatsoever is cast abroad, either of Cornelius, or of us, dear brother, do not easily hear it, must less beleeue it. This S. Cyprian requesteth on the behalf of his friend& himself,& that of a friend: we will ask but the same rule for ourselves, or against our most deadly and desperate enemies. For though Melancthon, Pantaleon, Functius, Sleiden, and the Centurists, yea and our master fox, are all excellent historians: haue& deserve their due commendations with us; yet we are content not to beleeue thē against our aduersaries, except they produce such muniments and records as may sufficiently strengthen their authority. Let us haue the same measure, they shal find us soon satisfied.  
31 They deal not so with us: but like lazy& foggy hounds, if one yelp before, all come barking after; game or no game, it matters not, they follow by the care like curres, not by the sent, like good dogs. So if one of your party, be he never so wicked, yea& known vpon good reason so to be, yea condemned by yourselves for a lewd companion; yet if he do but open before, you all follow after, not using that sagacity is required either in Iudges or witnesses, but drudge doggedly after, without care or conscience; as if all that is against any of us were as true as the gospel, whosoever writes it, whosoever speaks it. As it was said of a drunken sot, Tam naribus quàm oculis videt; He sees as well with his nose, as with his eyes; so of these: They smell better with their ears, then with their nose. But this argues their gross ignorance, or profane security, or careless profaneness, or notorious partiality.  
32 If we speak of your Popes lives, do you think we will call D. barns, master Bale, or the Centurists to witness? By no means. But as diuers of our men haue written complete histories of former times, to whom vpon good cause, we give deserved credit, and to whom yourselves are beholden; so we receive them as witnesses of truth: but we will admit nothing they say, as a disdain unto your party, except we smell the sent of verity from former and more unsuspected authors, or such pregnant testimonies or records, as are without exception.  
33 Thus if you will admit histories as you are bound, we will concur with you,& stand to them as far and further then you will or dare do. As in the proper Chapter of histories shall by the grace of God most evidently appear. 
Insra c 9.  This in the mean time, I hope, will give abundant satisfaction to every indifferent reader, that this false imputation wherewith our aduersaries so impudently asperse us still,( though our frequent protestations be against it,) that we refuse and renounce all antiquity save onely the Scriptures, and of them we haue but the shadow, without the substance, the body without the soul; but as for councils, Fathers, and Histories, we disclaim them, and cut them off at one stroke, is utterly untrue. Thus doth socolovius most impudently slander us, when he saith. Quanquam Lutherana& Augustana secta, Ebionis, Arij, Macedoniij, Apolinaris haeresin non sit sequuta, ea tamen habet doctrinae principia, ea fundamenta, quibus stantibus non modò Arij,& Macedonij haeresin renasci& germinare necesse sit, said omnes alias quaecunque aliquandò orbem vexarunt Christianum: qualia sunt, nihil recipiendum esse praeter ea quae clarè& expressè in sacris reperiuntur scriptures: privatum sensum cuiusque in Scripturae interpretatione sequendum esse: veterum Conciliorum atque Synodorum paruam vel nullam habendam rationem. S. Patres nullo praecipuè S. Sancti dono illustratos fuisse; libertatem de fide decernendi paenes omnes aequalem permanere: Magistratus spirituales in fide atque moribus, nullam coërcendi vim habere: omnes passim sacerdotes, doctors, Pastores esse; aliaque eius generis. Though the Lutheran and Augustane sect, follow not the heresy of Ebion, Arius, Macedonius, Apolinaris; yet hath it the same principles and grounds of doctrine, which standing, it is not onely necessary that the heresy of Arius and Macedonius should blossom and revive, but all others whatsoever in times past haue vexed the Christian world: of which sort are these, Nothing is to be received, save what is clearly and expressly found in the holy Scripture. The private sense of each part of Scripture is to be followed in the interpretation thereof. Little or no account is to be had of the ancient councils or Synods. The holy Fathers were inspired by no special gift of the holy Ghost. The liberty or privilege of discerning faith is unto all alike. The spiritual Magistrates to haue no power of coercion in faith or manners. In each place all are as Priests, Doctors, Pastors, or of the like kind.  
34 every word of this is a most falsely; we deny it every word, and protest against it; and all this book, and many before, shall and haue convinced them to be most injurious imputations, answered many hundred times before this was written. But that this may be seen the better not to be mine offer, take that which was offered in the trial of one of the greatest and grossests points of the Romish idolatry, and interpretation of that place which they chiefly urge, before D. Kellison wrote, or many others, who yet continue untrue slanders against the professors of the reformed religion. 
D. Whitakers in Campi. Rat. 2.  Nullam in hoc judicio antiquitatem refugio, nullum Concilium, nullum Patrem, nullum omninò sincerae vetustatis monumentum repudio. I fly or shun in this trial no antiquity, I reject no council, nor Father, no not any monument at all of sincere antiquity. This we all profess as one man. Enter the lists of your own practical conditions, with any of those weapons; we give you the challenge& will dare you at your own dunghill; the very gates of Rome, the Castle Saint Angelo: your Lateran and Saint Peters Church: your very Acheldama and field of blood, that was bought with the thirty pieces of silver for which Christ was sold, and is now at Rome, or pretended to be: I marvell by what miracle. And therefore deceive no more your novices with this brag: I will prove you refuse, contemn, yea condemn all those witnesses yourselves, or else myself will yield unto your Inquisition, which is worse then purgatory, perhaps as hurtful as hell, yet honoured with Saints, to your everlasting shane, and Gods everlasting glory.   

CHAP. VI.  
Whether Protestants or Papists( as the Christian world is now divided or styled) do admit or reject the first and chiefest antiquity, which is the Scriptures.  
THe ancient Philosophers differed men from beasts, and therefore preferred men before beasts, because they haue the use of reason. Saint Augustine( if the book be his) almost equalleth men with Angels, 
In Soliloquijs cap. 7.& 8.  because they haue reason as well as they; the principal employment whereof is in action, to distinguish between good and evil, in opinions between truth and error. To do an action without reason, is to do it like a beast, which may do good or evil by chance or nature, or by the overruling power of Gods providence, who disposeth all creatures in his service for his own glory. This tully calls officium medium, 
office. l. 1.  quod cur factum sit ratio probabilis reddi potest, that for which a probable reason may be given. To beleeue any thing without reason, is to beleeue more like a beast then a man, who is bound to beleeue nothing without reason. And therefore though many things to be believed, exceed all discourse and reach of reason, yet do we beleeue nothing that concerneth the greatest mysteries of our religion, and by it of our salvation, but we haue good reason to beleeue it. 
Epipha. haeres. 70.  Quaecunque dicit diuina Scriptura, ea credere oportet quod sunt, quomodo vero sunt, ipsi soli cognitum est: whatsoever the divine writ affirmeth, ought to be believed that they are so; but by what means they are so, it is known to God onely. That a Virgin did bear a son: 
Esai. 7.14. Matth. 1.21. Acts.  that the God of glory was crucified: that so many wondrous works were done, and miracles wrought by our saviour Christ, and his Prophets, and Apostles, are all above and beyond reason; yet haue we great reason to beleeue them, because they are registered in the volume of Gods written book, the authority whereof is a Christians sufficient reason for all opinions and assurances of faith. 
1. Pet. 3.15.  For which cause Saint Peter willeth every man to be ready to give a reason of the hope that is in him; not that the articles of the faith be made subject to reason, but that all the world may see that we haue reason to beleeue as we do. 
Iunilius de partibus divinae legis. l. 2. c. ult. 30.  Fides nostra supper ratione quidem est, non tamen temerariè& irrationabiliter adsumitur. Ea enim quae ratio edocet, fides intelligit;& ubi ratio defecerit, fides percurrit: non enim utcunque audita credimus, said ea quae ratio non improbat: verùm quod consequi ad plenum non potest, fideli prudentia confitemur. Our faith indeed is above reason, yet is not held rashly or against reason. For what reason teacheth, faith conceives; and where reason failes, faith goes on: for we beleeue them not howsoever we may hear say, but as they are not contradicted by reason: but what cannot be preached to the full, we aclowledge with a faithful prudency.  
2 When Plato, surnamed divine,( because of all Philosophers he drew nearest by drift of reason to the contemplation of the Godhead and divine nature) had red the first Chapter of Genesis, because it favoured and favoured his own opinion of the creation of the world, against Aristotles opinion of the non-creation thereof, who deemed that mundus was aeternus, the world was eternal; said more like a reasonable Philosopher as he was, then a conscionable divine which he was not; That Moses wrote the truth, but he wanted reason to prove it. Christians that beleeue it, haue reason so to do, because Moses in the Law, the Prophes in their times, our saviour in the gospel, haue affirmed it. Thus we do not rest the truth of God vpon mans reason: 
Epiphan. haeres. 65.  Nos vniuscuiusque quaestionis inuentionem non ex proprijs rationibus dicere possumus, said ex Scripturarum consequentia: We cannot demonstrate the invention of every question from our own reasons, but by the consequence of the Scriptures. Therefore when any thing in Scripture is above and beyond reason, we imitate Pythagoras schollers, whose Maisters ipse dixit was to them a sufficient reason. So say we that are Christians, in matters of faith& religion, this is our reason, God hath spoken it in the Scriptures. And none but this may secure a conscience of the truth of God, as the best, or indeed the only evidence thereof. Of which holy book, men may more justly say that which Seneca said of Sextius book, which he affencted and admired, Viuit, viget, liber est, supra hominem est: Gods book is a living book, a book of life, flourishing, a book indeed most free from error, above the device of man to invent it, above the reach of man to understand it, above the reason of man to comprehend it. It hath astonished the most profane, it hath convinced the most perverse, it hath taught the most learned, it hath instructed the most ignorant, it hath made a secret sound in silence, it hath given light in darkness and in the shadow of death; although the gospel was to the Iewes a stumbling block, to the Grecians foolishness, 
1. Cor. 1.23.24  yet to as many of them as should be saved, it was( and remaineth ever) the power of God and wisdom of God. And therefore what Saint Peter wrote of the old Testament, 
2. Pet. 1.19.  may much more be spoken of the whole, both old and new, We haue a sure word of the Prophets and Apostles, to which we shall do well to give heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in our hearts. This word being agreed vpon on all hands, to be the certain word of God, doubted of by neither part; we avouch and protest to be the onely true and perfectest rule of truth, as before is sufficiently proved. 
Chap. 5.  Yet because the Reader shall find this opposed by the adversary in this Chapter, I will strengthen it with more reasons, that observing the reverence which is due, and we bear unto the Scriptures, our aduersaries contempt and discountenance of them may the better appear.  
3 It was the credit of Moses, and of the Law he brought unto the people( not that he had received it from joseph, or jacob, or Isaac, or Abraham, or Noah, or from Melchizedech, or Adam himself by tradition, but( as the heathen said, à jove principium) that it was written with the finger of God, 
Exod. 20. Exod. saepè.  that he made the Tabernacle and Altar, not like Iacobs at Bethel, or Abrahams in mount Moriah, but according to the pattern which God shewed him in the mount Horeb: who did all things as the Lord commanded him, which is exceeding often repeated. The Prophets afterwards held themselves to that rule, 
Zachar. 1. Esai. Esai.  and never stretched beyond this teth, with Dicit Dominus, as Domini locutum est, or ad legem& testimonium. Thus saith the Lord, the mouth of the Lord hath sp●●en it: to the law and to the testimony; they that speak not according to this word, they shall never haue the mornings light. These are the bounds God hath set at the foot of the hill; all must come near, that they may hear, but not go over the rails lest they die, 
Exod. 19.24. Heb. 12.20.  and be thrust through with a dart. All must come to the Scriptures, that they may hear and learn; no man may beyond them search into Gods secrets, lest he be oppressed with his glory. And therfore howsoever a man may writ with good reason De Ecclesiasticâ Hierarchiâ, of the government of the Church, I know not how he should writ de Coelesti, 
Dionys. de coel. Hierarc. Psal.  of the government of heaven. The heaven of heauens is the Lords, the earth hath he given to the children of men. Therefore we must give unto men( as unto Caesar) that belongeth to them, to God that belongeth to him. Saint Paul heard words in heaven that were not to be uttered out of heaven; so hath God revealed whatsoever is for the well being and well doing of the Church militant vpon the earth, but not what the Angels and Saints do or shall do in heaven farther then praise the Lord. Saint hilary teacheth a better lesson then to meddle with the secrets of heaven, 
Hil. de Trinit. l. 3.  when he saith, been habet vt iis tantùm quae scripta sunt contentus sis: It is well with thee if thou canst be content with that is written. 
Amb. Hexam. l. 3. c. 3.  And Saint Ambrose as well: Ego, quid facere potuerit Deus, nunc praetermitto; id quod fecerit, quod apertè Scripturarum authoritate non didici, praetereo. I now overslip what God might haue done; what he hath done, that manifestly I haue not learned by the authority of Scriptures, I let pass.  
4 It is vain curiosity to inquire what we should do there, it is work enough to study how we may come thither; 
In Naum. Cap. 3.8.  and therefore though Saint jerome( as before is noted) saith, fugiendum ad montes, we must fly to the mountaines, yet he restraineth with limits, Ad montes Scripturarum, to the mountaines of the Scriptures: and lest we should therein be deceived, and take false Scriptures for true, he yet giveth a stricter limitation, Ibi inuenient montes Mosen, Iesu nave, montes Prophetas, montes novi Testamenti Apostolos& Euangelistas, There they shall find the mountaines Moses, Iosua, the mountaines the Prophets, the mountaines of the new Testament, the Apostles and evangelists. And when one is come unto these mountaines, and is exercised in the reading of such mountaines, if he cannot find such a one as may reach him, ( for the harvest is great, 
Mat. 9.37.  but the labourers are few) yet shall his endeavour be approved, because he fled into the mountaines; and the sloth of his Maisters shall be reproved& condemned. The good Kings did like the good Prophets; when Religion was neglected or decayed, they restored it by this rule onely. jehosaphat sent Priests and levites, 
2 Kings 2 King. 18.3.  habentes librum legis Domini, having the book of the Law of God. Hezekias did that which was right and true before the Lord, iuxta legem, according to the Law. 
2 King. 23.  josias made a covenant with God, took an oath of his subiects, that they should do that which was written, in volumine illo quod legerat, in that volume which was red, that was the book of the Law, that was found by Hilchias in the wall. The deformed Church was thus beautified, the decayed Church thus re-edified, the corruptions of the Elders were restored, reformed.  
5 Christ our saviour by the Scriptures confounded the divell, and used no other weapon against him that brought the Scriptures, and was as well skilled in them, 
Tho. Aquin. Ca taur. in Mat. 4.  as the greatest heretics that ever wrote. Yet as jerome saith, Falsas è scriptures Diaboli sagittas, veris Scripturarum frangit clypeis; Christ broke the false arrows of the divell drawn out of the Scriptures, with the true bucklers of the Scriptures. So say we, If Christ be our captain, let us follow him, in his manner of fight against the greatest enemy that ever opposed his kingdom. You are preassed with Scriptures, answer with Scriptures. If you assail us by Scripture, we will ask no other defence, 
Ephes. 6.17.  but that two edged sword of the Spirit, which is the word of God, either to protect ourselves, or confute our aduersaries. 
Luke. 24. Mat. 21.42. Luke 10.17. Mat. 22.29. John 10.34.  Out of the Scriptures Christ taught his Apostles, confirmed the multitude, confuted the Scribes, blanked the Sadduces, and confounded the divels. What is written in your Law? What readest thou? Know you not what is written? What saith your Law? Is it not written in your Law? Therefore you err, because you know not the Scriptures. Christs preaching, his practise, his words, his works, his life, his death, hath confirmed the written word to be the rule of truth. His Apostles following him as their master, in their Sermons, in their conferences, in their councils, in their writings, silenced their aduersaries, instructed their disciples, comforted the Churches, confronted the Iewes, converted the Gentiles, onely by the power and evidence of the Scriptures, as by the Acts of the Apostles, and the old ecclesiastical histories, it is clear and manifest.  
6 From the Apostles to descend unto after times, in the chief prime of the Church; though Lactantius, Tertullian, Arnobius, and Augustine, when they wrote against the Gentiles, dealt most by reason, by the works of God, and their own writers, as Varro and others, yet they used also the collation of Scriptures, of the old and new Testament, as the strongest arguments to convince truth against them. But when Irenaeus, Epiphanius, Augustine wrote books, or rather volumes against the Iewes and heretics, did they confute them by the authority of the Church? or councils, or Fathers, or Traditions not written? or by any things else but onely by the Scriptures?  
7 I cannot find, and I am persuaded it can never be directly proved, that any of the ancient catholic and approved councils, ever usurped these words of the Apostles, Videtur Spiritui S.& nobis. It seemeth good to the holy Ghost& to us,( though Bellarmine be of opinion they may: 
Act. 15.28. ) but ever submitted themselves unto the Scriptures in all their determinations and conclusions. 
Rhem. Test. in Acts. 15. Cyprian. Epist. 54. nu. 5. vel. in yet. ed. lib. 4. epist. 2.  Yet the Rhemists would fain find one, by the testimony of Saint Cyprian in an African council; wherein the Bishop seems( as they take it) to use the same words. For neither are the words the same with those in the Apostles council, neither do the words depend vpon their own sense, but on antecedent proofs; neither seemeth it to haue been a council of Bishops solemnly assembled, but rather counsel communicated one to another. The Apostles words are, It seemeth good to the holy Ghost and to vs. But in Saint Cyprian, It hath pleased us by the suggestion of the holy Ghost. The Apostles had not onely the holy Ghost breathed unto them by our saviour, but received him in the visible sign of cloven tongues. And therefore they knew the mind of the holy Ghost by immediate suggestion, and might well say, It seemeth good to the holy Ghost and to vs. But these African Fathers, after they had alleged many Scriptures, and urged many reasons out of them, by this immediate suggestion of the holy Ghost within those Scriptures, and by those reasons before given, do conclude: For these are the certain suggestions of the holy Ghost. Which may be further probably conceived by the very position of the words. The Apostles put the holy Ghost first, themselves after, to signify they had the immediate suggestion; the other put themselves in order before this suggestion, the holy Ghost after, to note they had the mind of the holy Ghost in his revealed word,& neither by visions or sights: whereby they were more persuaded of the mind of the holy Ghost. So the words haue not dependence of the Fathers themselves, but on those allegations and reasons before suggested and produced. And finally, this seemeth not to be an assembled council, but a conference, either by letters, or communicating one with another, and sending for subscription or consent; which appeareth by the beginning of the Epistle, where they mention not a Synod or council, but rather participato invicem consilio, having conference or taking counsel one with another: which may as well be in absence as in presence, as well at sundry times as at once, as well by some, and some often, as by an assembly altogether. For there is as much difference between Concilium, that is, a Synod or assembly, and consilium which is an advice, as there is between decipere and desipere, that is, to play the knave, or the fool; or with nearer resemblance if it may be, a master incipiens and insipiens, the first may begin well, the other may begin, continue, and end an ass.  
8 I marvell the Rhemists were so ill advised to allege this to prove it a rule, that all councils may use the Apostles phrase, seeing they haue none but this, that I can find by mine own search, or enquiry of others as yet, and this far unlike that: neither is this a council in their own account; and if one, yet a private one, that can give no rule nor good example to general councils, by their own learning; yea and that one so private, yet presuming to set their names before Cornelius the great Patriarch and Pope of Rome, being themselves but mean Bishops, and to call him Brother, that instylo novo, in the new style is the Papists Pater Patrum, the Father of Fathers: and so to prevent those heretical doctrines that afterwards invaded that Sea, when they concluded, before the Pope heard of it,( what a sacrilege is this in the roman Synagogue?) and to teach that all must receive the cup of the Lord: which ancient custom is now abolished by good Cornelius his wicked successors. Certainly if the Rhemists had a better or another, they would never haue brought forth this.  
9 But let this pass, both it( if it were a council) and all other ancient and approved councils, strengthened and concluded their positions, their determinations, not authoritate suâ, by their own authority, neither presumed of the immediate suggestion of the holy Ghost, but by the authority of the Scriptures, whereby Arius, Macedonius, Nestorius and Eutyches were learnedly confuted, and justly condemned in the four first general councils.  
10 There is a memorable and remarkable story to this purpose, in that most famous and first general council of Nice, whereof Constantine the Great( a grave and Bishoplike Emperour) like an angel of heaven( as Eusebius reporteth) was the chief. 
De vita Constan. l. 3. pag. 169.  When he saw controversies rather multiplied, then made fewer, rather kindled, then quenched, made this exhortation unto all the Bishops assembled: Euangelici& Apostolici, nec non antiquorum Prophetarum oracula, 
Theod. l. 1. c. 7 {αβγδ}.  planè nos instruunt sensu numinis. Proinde hostils deposita discordia sumamus ex dictis divini Spiritus explicationes quaestionum. The evangelical and apostolical books, together with the oracles of the ancient Prophets, do plainly( and we may well say fully) instruct us in the knowledge of the deity; and therefore laying aside all hostile contentions, let us take from the sayings of the holy Ghost, the explications of our questions. Which the reverend Bishops did so respect and observe, that when they had resolved against Priests marriages, or retaining their wives, one Paphnutius homo Dei, 
ruffian. l. 1. c. 4. Socrat. l 1. c. 11.  a man of God, commended for chastity, a Confessor that had one eye boared out for the testimony of Christs truth, was haught in the ham, and was condemned to the mines, withstood the whole council with one sentence of Scripture( honorabile coniugium inter omnes, marriage is honourable amongst all men) and to this one man, that with one eye saw more then the whole council, bringing but one place of Scripture, they all yielded, and gave due reverence to the written word of God, as unto the surest author and stay of truth. Here was not truth prejudiced with number of voices, nor the Scriptures overswayed by the pretended authority of the Church, nor the Popes pleasure attended, what it might please his Holinesse to conclude.  
11 ever in old time, and in the first and best councils, 
In council. Chalced. Act. 1. p. 740. Act. 2. p. 288.& 5. pag. 308. Tom. 2. in edit. P. Crab.  the books of the Gospels were laid in the midst before the Fathers& Bishops, as in the council of Chalcedon; so was it in the council of Constantinople. So in the council held by Theodorus Archbishop of Canterbury, whereof mentionis made Hist. Angl. l. 4. 
Nota in con. 1. Nic. p. 314. In Annot. Tom. 1. p. 918 Tom. 5. ad annum 431. num. 50. Binius Tom. 1. p. 918 vide Bato. in annal. ad annum 325. nu. 60.  cap. 17. So they did, saith Binius in his notes vpon the first council of Nice. And so they did in the first Ephesin council, saith the same Binius. And Baronius, In medio Patrum consessu sedem cum evangelio collocarunt, cuius intuitu omnes admonerentur, Christum omnium inspectorem& judicem adesse, synodique praesidem agere. In the midst of the Fathers they placed a desk with the gospel, by beholding whereof they might all be admonished that Christ was the overseer of all, and a present judge and President of their Synod. That which the Chalcedon council did in practise, was not to the show of the eye, or for some solemn ceremony; but they observed it indeed, and made their conclusions and resolutions accordingly, Sicut olim Prophetae vaticinati sunt,& ipse Christus nos instruxit. As the Prophets foretimes foretold us, as Christ himself hath taught vs. Et Concilium Syrmiense: Sicut Scripturae sanctae dicunt: As the Scriptures of God deliver and teach, Secundùm Propheticas Euangelicasque voces, According to the voice of the prophetical and evangelical writings; nothing in the ecclesiastical faith but the Scriptures. whosoever pretendeth it, 
Histo. tripart. l. 5. c. 34.  the rule is good,& without exception. Yea the very Creeds that follow that of the Apostles, haue this for their authority, even concerning the common grounds of Christianity, according to the Scriptures.  
12 Which wrested out the confession from Panormitan the great Canonist( I am sure no Protestant Israelite, but rather a goliath among the Romish philistines) to say, 
Parnormitan.  Plus credendum est uni privato fideli quàm toti Concilio& Papae, si meliorem habeat authoritatem& rationem. A man may better beleeue one private Christian, then a Pope with a whole council, if he allege better authority and reason. This we ask of our aduersaries, but they will not yield it. This we haue taken from the practise of all ages, and persons in the Scripture and since, and this we will by the grace of God hold, against the Synagogue of Rome, and city of Satan. And good cause why. For it converteth souls, 
Psal. 19.7.8.  giveth wisdom to the simplo, light to the blind, rejoiceth the heart, endureth for ever, is righteous altogether. More precious then gold, sweeter then the honey and the honey comb. This neither deceiveth, nor can be deceived. It is not given by any private motion; 
2. Pet. 1.20.  we are sure that those holy men wrote as they were inspired of the holy Ghost. These were written for our learning, 
Rom. 15.4.  that through patience and comfort of the Scriptures we might haue hope. These were inspired from God, 
2. Tim. 3.16. joh. 20.31.  and are able to make the man of God perfect and absolute unto every good work. These were written that we might beleeue, and believing haue eternal life. Without which we cannot beleeue. 
Rom. 10.17.  For faith cometh by hearing, and hearing by the word of God preached.  
13 Seeing therefore holy Kings and Prophets, our saviour Christ and his Apostles, councils and Fathers in the time of the Law, and in the dayes of the gospel, against Iewes and Gentiles, errors and heresies, men and divels, haue used the Scriptures, as all-sufficient, for defence of truth, reproof of sin, exhortation to virtue, for saving of souls, and glorifying God, who is blessed for ever: why should this so sovereign a medicine, so direct a rule, so clear a light, so pure a fountain, so glorious and fixed a load-star, so certain a guide, that vnum necessarium, be rejected, contemned, nay vilified, 
Luke 10.42.  with opprobrious, sacrilegious and blasphemous words, writings, deeds? If we of our Church do this, eiect us, excommunicate us, pronounce with sound of trumpet against us Anathema maranatha, confiscate our goods, seize on our lands, burn our bodies, set on us the marks of reprobates, while we live, and lay on us the punishment thereof when we are dead. But if the roman pretended catholics, do all this, yea and much more, to the discountenancing, disgracing, and trampling under foot of the Testament sealed with Christs blood, this precious word of life, that is able to save our souls; good readers at least suspect them, and suspend your iudgement, until you haue made farther search into this evidence. And the Lord Iesus open your eyes, that ye may see your manifold errors, and eschew them, and soften your frozen hearts, that ye may discern the truth of God, and obey it.  
14 Howbeit attend a little, and hear what estimation is made of this precious pearl and treasure( for which a wise man would sell all that he hath to buy it, 
Math. 13.44.45. ) by the professors and teachers, yea hearers and followers, of the roman religion. And then determine with yourselves, and judge accordingly between us and them. In which case shall I tell you what I haue heard with mine ears? I confess, not of Maisters, but of scholars, but such as in all probability spake as they had learned. I alleged to one, for the general use of marriage, among men of all callings, that of the Apostle Saint Paul, 
Heb. 13.4.  marriage is honourable among all men. He answered, Did you never read that S. Paul spoken like a fool? so( quoth he) did he then. I heard a Recusant Gentlewoman( who had afterwards a child by a Recusant Gentleman, he married, she single) that called the word of God the word of a dog, the Scriptures scraptures, the Bible a babble, and the psalms the shames of david. Which out of question came from a greater wit, and as little grace. If you say, this is but a poor argument to prove the general estimation or contempt of the Scriptures, of all catholics roman, by such particulars, know that I cry but quittance with Bellarmine, who telleth a tale of an English woman, that hearing the five and twentieth of Ecclesiasticus red in the Church, in the vulgar tongue, flang out of doors and said,( a● his words are) Hoccine est verbum Dei? immo est verbum diaboli. Is this the word of God? it is the word of the divell. Thus vpon the credit of an English Gentleman that  told it, and a cursed quean that spake it, he would prove it inconvenient, if not unlawful, to read the Scriptures in a known language, that might be understood of the people. Let these testimonies bear the credit they deserve, and prove eithers intention as they may, I will urge them no farther, but iam sumus ergo pares. You haue as good as you bring; and God knoweth I report the truth.  

In Apol. ad Clau. de Sanit.  15 Haue the learned Sorbonists and other divines of Babylon( that accursed city) any better opinion of the Scriptures of God? In which case shall I ask Beza? he will tell you that a Sorbonist said, Meliùs habituram Ecclesiam Dei si Paulus nullam Epistolam scripsisset, It had been better with the Church of God, if Saint Paul had written never an Epistle. Shall I ask Sibrandrus Lubbertus? he will report of another that said, that were it not for the authority of the Pope, 
De Princip. Christia. dog. l. 1. c. 5.  he would give no more credit to the Scriptures then to Aesops fables. These are fearful blasphemies. Or shall I tell you what gregory Valentia said of one that urged him with Scripture? 
Hassenmull. c. 9.  Nugator urget contrame {αβγδ}, this trifler urgeth against me that same word; I cannot deny, but that he and other Lutherans haue for themselves the letter, but we neither care for the letter nor literal sense, but we require the catholic understanding. And this you must understand to be the Popes interpretation, from whose determination it is unlawful to dissent. And again to a certain Lutheran: 
Idem c. 6.  Si vis esse egregius Catholicus, ne occuperis esse Biblicus: If thou wilt be a noble catholic, never desire to be a Bibler. For the Decrees of the Church be sufficient for a good catholic unto salvation: these may you trust, so may you not the Scriptures. The Church hath the Vicar of Christ for her head, which is the Bishop of Rome, whose faith cannot fail, who hath all laws in the closet of his breast, and cannot err. 
Idem c. 9.  What of Hosius? Non ipsum verbum nec verborum sensus, said Ecclesiae Romanae mens tibi contemplanda est: Neither the word itself, nor the sense of the words, but the mind of the Church of Rome must thou think vpon. We must take all Scripture and understand it in that sense which the Bishop of Rome delivereth it, who is Christs vicar; and whereas he is head of the Church, the pillar and foundation of truth, he cannot err. And again: 
Idem c. 6.  What need we read the Bible, when we haue the wholesome commandements of the Church, which unto catholics is in stead of the Bible? There were Christians before the Bible was written; the dead letter can save no man: let us hear the Church, and we shall be safe; for that is the living three, and the very Law of God, which neither erreth nor deceiveth. Or that of Turrian: Non Pauli verba, Not Pauls words, but the Churches interpretation is to be holden, for she is the lively interpreter of Pauls words; the words of Paul are but a dead letter. 
Idem c. 9.  Or another: The Bible will sooner make an heretical Lutheran then a roman catholic. 
Idem. cap. 6. Decalogus& lex nostra. Idem. cap. 9.  Or another: That the Pope and their General, are set above all law, and are our ten commandements and Law. Or another: Quid mihi proffers sacram Scripturam, quam quilibet haereticus pro se citat? What bringst thou me the holy Scriptures, which every heretic citeth? This is a dumb judge, it can give no sentence; therefore not the Scripture, but the Bishop of Rome and the roman Church is the judge of controversies, and we must stand to them, and not to that, if ever we will haue an end of controversies. Or the Iesuites of Colen, 
Idem 16.  that call the Scriptures Sermonem abbreuiatum, a curtal word, and an imperfect doctrine, which doth not contain all things necessary to faith, good manners, and the obtaining of a blessed life; that it is to be perfected by traditions. For out of the Scripture can be nothing taken that is certain and sure, but it is a leaden instrument, which both catholics and heretics may apply to their purpose both alike. 
Idem c. 6.  Or as Fabricius the Iesuite: Haeretici semper haeretica in nos urgent Biblia: The heretics ever urge against us heretical Bibles: but we haue the Bishop of Rome, whom if we follow, we can never err, nor be deceived. The Pope also may interpret himself, so cannot the Bibles; and therefore we may safelier trust his decrees, then the others obscurities.  

Idem 16.  Or as father Iulius: As the Prophets might safely trust the words of the Lord, so may every catholic safely trust the Decrees of the Church: for in them he doth hear the Bishop of Rome speak, to whom by name and singularly the holy Ghost was given, and who is placed above all casualty of error.  
16 These barbarous and monstrous speeches against the blessed word of life, and fountain of living waters, I could not beleeue, they are so basphemous, neither would, because I haue received them from domestical testimony, they are our friends; the romans and Iesuites aduersaries that writ them. Yet can I not but trust them, and expose them to the belief of others, because they contain the very substance of the doctrine holden in the Popish Church. And though these words may pass away, or be denied, or qualified, or otherwise construed, yet litera scripta manet, that which is in their books, they shall not deny, they cannot excuse, they will not refuse for brats of their own begetting, and botches of their own breeding, in the universal corruption of their vain and wicked imaginations. You shall hear no base nor beggarly authors, but the chief writers of the Romish Synagogue, the great Cardinals and pensioners of that Court.  
17 Ecchius calls the Scriptures, Theologiam atramentariam, 
Enchir. cap. 4. Hierar. l. 3. c. 3.  an ink divinity: Pighius, Nasum cereum, a nose of wax: Melchior Canus, judicem mortuum, a dead judge. Another, evangelium nigrum, a black gospel. Pennas anserinas, 
Lib. 2. c. 8.  goose quills. Regulam Lesbiam& plumbeā, A Lesbian and leaden rule, a dead and dumb letter, a killing letter, the matter of strife. Sphinges riddles, Sybillas leaves, Protagoras principles. A doubtful, obscure, various, changeable, insufficient shop of heretics. 
Lodou. Can. Latar. in orat. hab in Conc. Trident.  Dead ink. 
Episc. Pictoriensis.  Scriptura est res inanimis, The Scripture is a thing without soul, as other politic laws. 
Brist. mot. 48 Cusan. ad Bohem. epist. 2.  The weak and false castle of holy Scriptures. These are but phrases, or single words, or ejaculations. hear their grave sentences: Haec est sanè omnium intelligentium sententia: This is the opinion of all that understand soundly, who do place the authority and understanding of Scriptures in the approbation of the Church, and not on the contrary, who place the foundation of the Church in the authority of Scriptures. And afterward, Dico nulla esse Christi praecepta, nisi quae per Ecclesiam pro talibus accepta sunt: I say there are no commandements of Christ, which are not received for such by the Church. Another, 
Piggh. Hierar. l. 1. c. 20.  Apostoli quaedam conscripserunt, non vt scripta illa praeessent fidei,& religioni nostrae, said potius vt subessent: The Apostles haue written certain things, not that they should be over our faith, 
Porcinum as quocunque cibo jejunia sedat.  but rather be under it. Is not this good reason? And Ecchius again: Scriptura non est authentica sine Ecclesiae authoritate. It is evident that the Church is more ancient then the Scriptures, and that the Scriptures haue no approbation without the authority of the Church. Hosius a cardinal saith of the psalms of david, which Athanasius so highly commended, Saint Augustine and many Fathers illustrated in part or in all by their Commentaries; yea Christ our saviour and his Apostles haue alleged and commended them as commanding Scriptures, 
Aduer. Brent. de legit. judic.  written by a king and a Prophet, Quid ni scriberet? Scribimus indocti, doctique poëmata passim. Why should not david writ? every Poet and piper can writ poems. And therefore seeing this base estimation is made of the holy Scriptures, 
Controu. 3. de Ecclesia.  is it marvell if Pigghius think that man mad that will be overruled by the Scriptures? Si dixeris haec referri oportere adiudicium Scripturarum, communis te sensus ignarum esse comprobas: If thou saist that these matters are to be referred to the iudgment of the Scriptures, thou dost manifest thyself to be voided of common sense. Or may we not think it strange that Canus saith, Pestem esse si omnia referantur ad judicium Scripturarum: 
Lib. 3. cap. 1.  It were a plague if all things should be referred to the iudgement of the Scriptures. Or may we not wonder that another dares say and pretend, that quidam ex veteribus, a certain ancient Father belike there was, qui verbum Dei, 
Socolou. de verae& falsae Eccles discrimine. l. 2. c. 2.  sacramque Scripturam pulcherimae imagini similem esse dixerit, quae vnum quidem& verum aspectum habeat, soli ipsius artifici Spiritui sancto& Ecclesiae Dei cognitum, ita affecta est vt ex quacunque parte quis constiterit, eum aspicere videatur, who said the word of God and the holy Scriptures were like a beautiful image, which indeed had but one true aspect, known onely to the artificer, the holy Ghost,& the Church, notwithstanding so affencted, that on what part soever a man stands, it may seem to behold him. Where the good man observeth not how he plucketh out his own eye to blemish ours; 
Idem Partit. Eccles. p. 758. Trad. l. 6. artic. 30.  for he hath The word of God, and Scriptures, but the word of God is as well Traditions as Scriptures; and then what certainty at all will he leave, when both Tradition and Scriptures may deceive with their glancing eyes? Yet in this he saith true, that the Scripture glanceth on every man, for so it doth, and maketh many a conscience blushy. Coccius layeth to Swenkfeldius charge, that he saith de evangelio scripto: Doctrina Junii est humanum evangelium, Scriptura est incerta,& flexibilis doctrina, quae patitur se in varios sensus trahi: Of the written gospel, The doctrine of the gospel is a human gospel, the Scripture is an uncertain and flexible doctrine, which permits itself to be wrested into diuers sences. How can he see this mote in his brothers eye, 
Mat. 7.3. & not see the beams in his own and fellowes eyes?  
18 Let Saint Chrysostome ask these great Doctors this short question: I will leave them to answer, at their leisure. 
Chysost. ad Popu. Antioch. Hom. 50.  Quidigitur accedis si scriptures fidem non habes? Si Christo non credis? nunquam talem Christianum dixerim, said potius& gentilibus peiorem. What do you coming, if you give no credit to the Scriptures? If you beleeue not Christ? I will never hold such a one to be a Christian, but rather worse then an infidel. In mean while let him answer himself, Frustra iactat se Spiritum Sanctum habere, qui non loquitur ex evangelio. In vain doth he boast to haue the holy Ghost, that speaketh not out of the gospel. But Pigghius knowing his fellowes mindes, and feeling their distress, not without cause complains,( after a tedious, odious, loathsome and sacrilegious comparison of the certainty of the Churches traditions against the word of God) Si huius doctrinae memores fuissemus, 
Lib. 3. c. 1.  haereticos scilicet non esse informandos aut conuincendos ex scriptures, meliorisanè loco essent res nostrae: said dum ostentandi ingenij,& ●ruditionis gratia cum Luthero in certamen descenditur Scripturarum, excitatum est quodnunc( proh dolor) videmus incendium. If we had been mindful of this doctrine, that heretics were not to be taught or convinced by Scriptures, certainly our cause had been much better; But whiles for ostentation of wit and learning, we fell to the disputing by Scripture with Luther, we see( wo worth us) what a fire it hath kindled. Full well did Pigghius perceive that the Romish religion would never stand if it were tried by the touchstone of the written word of God. And this do they all most evidently confess, while with one consent and voice they fly the trial of the Scripture.  
19 For this cause they equal and prefer any thing almost before them, they take vpon them to dispense with them; they will give them no authority for that majesty they haue in themselves, the Prophets and Apostles that wrote them, that saving Son of God that confirmed& sealed them with his blood: but from the authority of that Synagogue or rather Court, which( as hath been proved) hath ever detested and abhorred them. 
Ib. q. 1. quicunque in gloss. Distinct. 34. lect. 82. prejbit. Panor extra. de diuortijs. cap. Fin. sum. Angel. dict. Papa.  Papa potest dispensare contra ius divinum. The Pope can dispense( not onely with, but) against Gods Law. Papa potest dispensare contra Apostolum, The Pope may dispense( not onely with, but) against the Apostle. Papa dispensat contra nouum Testamentum, The Pope doth dispense, not onely with, but against the new Testament. Papa potest dispensare de omnibus praeceptis veteris& novi Testamenti, The Pope can dspence with all the precepts of the old and new Testament. Quae haec sententiarum portenta, What strange? what monstrous speeches are these? And yet if worse may be hear worse. 
socolovius partit. Eccles. p. 767.  Summa rei est, nullum verum argumentum è Scriptura, quae vel maximè perspicua videatur, erui posse, quod fidem Catholicam generet nisi accedat authoritas& interpretatio Ecclesiae Catholicae. The sum of the matter is this, that no true argument can be drawn out of the Scripture be it never so plain, which may beget the catholic faith, except the authority and interpretation of the catholic Church do concur. This he endeavoureth to justify by the example of Esau and jacob: Isaac non potuit eos distinguere, said Rebecca potuit. Isaac knew not one from the other, but Rebecca did. As who should say, the Church knoweth the Scriptures, better then God that made them. For if subtle Rebecca must be the Church, then blind Isaac must stand for God; for he was her husband, as Christ was the Churches. Yet his speech may stand good, though his proof be nought. For if he take the catholic faith for the present roman faith, it is very true, that no pregnant place of Scripture cleareth it; but if he take it for the truth of God, every Chapter, every sentence proveth it. But this mattereth little, for elsewhere thus he saith, abusing a place of Turtullian which he wrote to a good purpose: Nihil proficiet congressio Scripturarum, nisi planè vt stomachi quis ineat versionem& cerebri: The trial of the Scripture profits nothing, 
Socol. de verae& falsae Eccles. discrim. l. 1. c. 1.  except it be to bring a man into the turning of his stomach and brain; which is true, as these old heretics, and these new catholics abuse them.  
20 Our aduersaries cry out against us, 
Campion.  that we do delumbare, disioynt, mingle-mangle, or massacre the Scriptures, because with all Antiquity we sever the certain from the uncertain, the pure from the unpure, the word of God, from the word of man. And yet we leave an honourable respect even to those we esteem least, for their gravity and antiquity, and give them the next place unto the Scriptures, and perhaps seat them somewhat too near them. But all this will not serve our turns. They are not ashamed to say, 
Muri civit. sanct. fund. 2. fund. 3. Plutarch in Demosthen.  we blot out the apostolical writing. The Romanists pretend and undertake the patronage of all the Scriptures; as Demosthenes Tutors did him and his fifteen talents; in the most solemn and serious manner. Yet see how they scorn them, deride, scoff, blaspleme them. They lessen their authority, deny their sufficiency, make void what they list, retain what they please, corrupt it by false translation, mis-interpret it by cursed glosses, dispense with it and against it, as with the laws of sinful men. Good subiects dare not, would not if they durst, so disgrace the laws of a mortal King, as these vassals and vessels of wrath dare presume to deface, and discountenance the word of the King of Kings.  
21 Bellarmine will not haue the Pope Anti-christ, 
C. Bellar. de Roman. Pontifice. l. 3. c. 1.  because he is Christs Vicar, and so professeth himself: but Anti-christ effert se supper omne quod dicitur Deus, lifteth himself above all that is called God,& therfore the Pope being but Gods Vicar, maketh himself under God,& therefore cannot be Antichrist: this is his reason. But observe the prophesy, and apply it. never was there garment so fitted to a body, as this is shaped to the Popes just feature, and that two ways; first the Apostle doth not say, quod est Deus, which is God, but quod dicitur Deus, which is called God. All Magistrates, especially of high estates, as Princes, Kings, and Emperors, and Angels too, are called Gods: the Bishop of Rome lifteth himself above all these, as far above the Emperour as the sun is above the moon; 
De Maior.& obedientia, c. Solitae.  and commandeth Angels, to carry and recarrie souls at his pleasure. God is God in earth and in heaven; but the Pope is above God in earth, though God be above him in heaven, 
Staple. in praefat. doct princ. ad Greg. 13. Margar. de la Bigne in fine epistolae ad Greg. 13. in tom. primo Bibliot. sancto. Patrum. Heb. 4.15.16.  or else God is not in earth at all, but in heaven onely. For the Pope is said to be supremum in terris numen, the supreme god-head in the earth. And peradventure would be taken for God in heaven, or for his son Iesus Christ; as Margarinus words may well intimate: Te vnum respicio Pontificem, qui scias& possis compati infirmitatibus meis, tentatus per omnia pro similitudine: Itaque adeo cum siducia ad thronum gratiae tuae, vt misericordiam consequar& inueniam apud te gratiam in auxilio opportuno. I look towards thee alone as the Bishop which knowest and canst feel my infirmities, and art in all things tempted in like sort. Therefore I fly with confidence unto the throne of thy grace, that I may obtain mercy, and find grace with thee in time of need. This to gregory the thirteenth, scarce a Saint, much less a God. Therfore he setteth himself without question above all that is called God, in heaven and in earth, and yet is not a God. And if there were no other, yet this were a very probable, if not a demonstrative reason, to prove him Anti-christ: for he setteth himself above all that are called Gods, and yet in truth are no Gods. But this is nothing, the Pope exalteth himself above the onely very true God,& his Son Iesus Christ, whom he hath made heir of all things; and by whom he made the world. 
Hebr. 1.  For what else doth he when he taketh his sceptre out of his hand? will give his laws no farther allowance then may stand with his liking? that dissolveth what God bindeth? that tieth what God looseth? By which he doth not only say in his heart, there is no God, like a fool, but also doth manifest unto the world, that he holdeth none other to be God, but himself alone, like a mad divell. For he that giveth authority to a law, is above the law maker, as justinian was above Paulus, Ulpian, Pomponius, Trebatius, and others. He may deny this in word, but he doth this in dead, quid verba audiam cum facta videam?  
22 Let him never smeare it over with faire words, when his overt deeds do make his sacrilegious presumption and madness to be so known to all men, that we may justly say, as one did vpon like occasion: He that knows not this, 
Aug.  is unlearned; he that will not aclowledge it, is perverse, he that dissembles it, is an hypocrite; he that denieth it, is impudent, he that defends it, is desperate and damnable.  
23 They do confess in word and writing, that all the Canons of the Scriptures, yea and more then God would haue in the Canon, are the word of God; and yet are no farther allowed then they are authorised by man. ask Salmeron, and he will vouchsafe you a good discourse, why God would haue his word of the old and new Testament committed to writing. And he giveth approved reasons, 
Tom. 1. Prolegom. 25.  as well in respect of the Gentiles, of Apostate heretics, and also of the faithful. And answers, why God governed his Church without Scriptures before Moses( though that be uncertain,) and a while in the Apostles time before they were written. For first, the Church was but in few, and they taught in great measure by Gods Spirit. The Apostles lived to whom all questions and doubts might be referred. And in substance concludeth, that the Church could never haue consisted in truth and peace, without the will of God had been written in Scriptures. Yet like a good Cow, that had given a good meal of milk, he kicks down all this with his heel; and telleth us plainly with diuers reasons, 
Tom. 1. Pro. legom. 32.  That the evangelists are not sufficient witnesses for that they wrote. First, they were not present at every thing Christ did. mark and Luke at very few. matthew and John not at all. Secondly, they bring no witnesses for that they did not see. Thirdly, they note not all the times. Fourthly, not all places. Fifthly, 
Quis unquam ab historico iuratores exegit? &c. Seneca. de morte Clau. dij Caesari●.  Rursus neque vt testes conscripserunt, quandoquidem nec iurati, nec rogati, nec de mandato judicis testificantur. again, they wrote not as witnesses, for that they were neither sworn, nor required, nor testified by the commandement of the judge. sixthly, Dicendum itaque Euangelistas scripsisse tanquam historiographos, quorum non est omnibus quae enarrant, dum gerantur, interfuisse. We must therefore hold the evangelists to haue written like historiographers, of whom it is not required they should be present at all was done, and recorded by them. Non negamus Apostolos oculis vidisse,& manibus contrectasse: said haec nobis modò fidem non faciunt indubiam, nisi quatenus ab Ecclesia illa visio Apostolorum& contrectatio comprobata est. Quamobrem Euangelistae nunc nobis fidem non faciunt, satis est eos fidem amplam ipsi Ecclesiae ab initio fecisse, &c. We deny not the Apostles to haue seen with their eyes, and to haue handled with their hands; but these make no undoubted credit unto us now, but so far forth as that vision and handling of the Apostles is approved by the Church. Wherefore now the evangelists give us no certainty; it is sufficient that they made abundant faith from the beginning, unto the Church. He saith elsewhere, Si autem Ecclesiae secluso testimonio, Euangelistae considerentur, quantum ad humani juris viam attinet, fidem plenam, imò semiplenam non faciunt, quia neque vt notarij, neque vt testes rogati, vt suprà dictum est testificantur. For if the evangelists should be considered, the Churches testimony being secluded, as far as belongeth to the course of human law, they beget not a faith either perfect, or half perfect, because they witness,( as before is said) neither as notaries, nor as produced witnesses. Credere ergo sanctam Ecclesiam, omnium articulorum est praecipuus& maximus, quo credito, omnia fide accipiuntur quae credenda sunt; illo vero non credito, nihil perfectè ad salutem creditur. Imò immedicabilis efficitur homo, quia peccat in Spiritum sanctam, Ecclesiam regentem& illustrantem, quod quidem peccatum non remittitur ei, neque in hoc seculo, neque in futuro. Therefore to beleeue the holy Church, of all articles is the chief and the greatest; which believed, all things are received which ought to be believed; but this not believed, nothing is perfectly believed to salvation; yea that man is made uncurable, because he sinneth against the holy Ghost, governing and enlightening the Church, which sin certainly is not remitted to him, neither in this world nor the world to come. 
Salmer. Tom. 1. Prolegom. 1. pag. 4.  And in farther discourse he saith, ( Scripturae) canonicae proptereà dicuntur, quod in sacrorum librorum canonem ab Ecclesia receptae& repositae sunt,& quia rectè credendi,& benè vivendi nobis sunt regula: denique quoniam omnes alias doctrinas, leges, scripturas, siue sunt Ecclesiasticae siuè apocryphae, siue humanae, regere& moderari debent. Nam quatenus illis consentiunt eatenu● admittuntur, repudiantur vero& reprobantur, quatenus vel in minimo contradicunt. Scripturam vero divinam facit authoritate sua Spiritus sanctus, canonicam vero facit judicium Ecclesiae Catholicae, illam esse à Deo declarans. Furthermore the Scriptures are said to be canonical, because they are received and placed in the Canon of the holy books, and because they are our rule of believing rightly, and living well: Finally, because they ought to govern and moderate all other doctrines, laws, scriptures, whether ecclesiastical, or Apocyphall, or human. For in as much as they agree unto those, in so much are they admitted; but rejected and refused in as much, as in the least thing they disagree from them. The holy Ghost by his authority makes the Scripture divine, but the iudgement of the catholic Church makes it canonical, declaring it to be from God. There was never canonical Scripture therefore, before the council of Trent; for there was never any general and ecumenical council, which is the Church representative, that ever made any Constitution, for placing of the Scriptures in the Canon before it.  
24 Soto Maior, a greater sot, concurreth with these. 
Soto Maior in Cant. c. 2. In antidotis evang. joan. c. 13.  And Doctor Stapleton, Per comparationem dilucidè ostendit ex voice seu testimonio, judicio& authoritate Ecclesiae Catholicae constare nobis quae sint Scripturae, sacrae, divinae& Canonicae; quanquam ipsa Ecclesia sacras, divinas ac canonicas non faciat, said tantùm vt ipsi libri, sacri, divini& canonioi, pro talibus habeantur,& cognoscantur, certo certius, quemadmodum in illa mulierum duarum concertatione: He manifestly shows by comparison, from the voice or testimony, iudgement and authority of the catholic Church, it is appointed to us which are the holy, divine, and canonical Scriptures; although the Church itself make not the Scriptures holy, divine, and canonical ( this is contrary to Salmeron,) but onely that those holy, divine and canonical books should be so accounted, and more certainly known to be so then certainty itself, like as in that contention of the two women. 
1. Kings.   
25 ask a 
Nicol. Papa dist. 19.  Pope and he will tell you, Si vetus nouumque Testamentum sunt recipienda, non quod codici Canonum ex toto habeantur annexa, said quod de his recipiendis sancti Papae Innocentij prolata esse videtur sententia; restat nimirum quod Decretales Romanorum Pontificum Epistolae sunt recipiendae; If the old and new Testament be to be received, not because they are accounted wholly to be annexed to the book of Canons, but because the determination of holy Pope Innocent seemeth to be given for their receipt, it remaineth verily that the Decretals of the Romish Bishops are to be received. Wherein are included many blasphemies, but two principal; the one that the authority of the Scriptures depends on the sentence of a Pope, a mortal and miserable, a sinful, and a shameful, or rather shameless man. The other, that the decretal Epistles, some foolish, some partial, some erroneous, some heretical, some dangerous, some superstitious, some blasphemous, some idolatrous, are made of equal authority with the Scriptures of God. O most damnable impiety, and wicked idolatry! What good Christian can endure it? What honest heart will not detest and abhor it? Yet are the Romanists so past all shane, that with brazen afces and iron foreheads, and whorish hearts, they abet, approve, and publish the same with one consent as before; and yet more may be alleged. 
Turrecrema.  joan. de Turrecremata, a cardinal as others above name, saith: Quod illis libris( id est, scriptures) sit credendum firmitèr, non constat, nisi per authoritatem Ecclesiae; vnde August. evangelio non crederem: That we should steadfastly beleeue the Scriptures, appeareth not but by the authority of the Church, as S. Augustine writeth: I would not beleeue the gospel, but that I am moved by the authority of the Church. As much to say, if the son had not made me know his father, I had not been acquainted with him, therefore the son is his fathers better.  
26 The Samaritans reasoned much better then so. They were first  told of the messiah by the woman, and vpon her word they believed, and came to Christ: but when they heard him, they believed, not because of her words, but because they had seen him and heard him themselves. It is often objected out of Augustine, evangelio non crederem, 
In joh. 4. tract. 35. in fine.  nisi Ecclesiae me commoveret authoritas: I would not beleeue the gospel, but that I am moved by the authority of the Church. True it is, his first motive was the Church, but his certain persuasion came from the Scriptures, as by this example: Primò per foeminam, postea per praesentiam, sic agitur hodiè: First by the woman, then by his presence, so fareth it now with those that are out of the Church, and are not yet Christians. Christ is taught by Christian friends, as it were by the woman, that is, by the Churches instruction. They come to Christ, and beleeue by this famed, and many more, and with more confidence beleeue in him that he is the saviour of the world, after they had heard himself; where we see Saint Augustines meaning. The Church leadeth men to the Scriptures, as a seruant unto the master: but the maisters will must be known at his own mouth. Philip brought Nathanael to Christ, 
joh. 1.45.  therefore Nathanael must reverence Philip above Christ. 
2. King. 5.3.  Naaman had not known nor heard of the Prophet Elizeus, if his maid had not  told him, or them that informed him; therefore she is their better, and they her Lords. The reasons are all one: both absurd, and against common sense. Yet another cardinal now living, 
vivit, imò in Senatum venit.  flourishing, and a part of the sacred conclave, followeth his fellowes for company, and ventures his soul with them, and saith, Sanè credere historias Testamenti veteris, 
Bellar. de Eccl. mil. l. 3. c. 14  vel Euangelia Marci& Lucae, esse Canonica scripta, imò illas esse divinas Scripturas, non est omninò necessarium ad salutem: Verily to beleeue the histories of the old Testament, or the Gospels of mark and Luke to be canonical writings, yea that they be divine Scriptures, it is not at all necessary unto salvation. This is the learning of this present age.  
27 The Lord threatened his people for their sins, thus: Behold you despisers, and wonder, and vanish away, 
Habac. 1.5. Act. 13.41.  for the Lord will work a work in your dayes, a work which you shall not beleeue, though a man tell it you. If ever there were a wonderful plague of excaecation, blindness and hardness of heart; this is it which an honest man could never beleeue, though it were  told him, it is so incredible, but that it is so usual; the wicked cannot conceive, because they are hardened in their sin. 
Marius Victorin. de generatione diuina.  An Scripturas quas legimus vanas opinaris? si vt nomine ita& re Christianus est quispiam, necesse habet venerari Scripturas: What?( saith an ancient writer) dost thou think the Scriptures we read are vain? If any, as in name, so in dead, be a Christian, it is necessary required he should reverence the Scriptures. But may we take Bellarmine at his word? is it his constant opinion? will he not? hath he not retracted it? No: this was no sudden motion, be had said as much and more before, and therefore this is secunda cogitatio, his resolved opinion, which to understand the better, hear what he said: 
De verbo non scripto. l. 4 c. 12.  In scriptures plurima sunt, quae ex se, non pertinent ad fidem, i. quae non ideo scripta sunt, quia necessariò credenda erant, said necessariò creduntur quia scripta sunt, vt patet de omnibus historijs Testamenti veteris, de multis etiam historijs Junii& Actuum Apostolorum, de salutationibus in Epistolis, alijsque id genus rebus: There are many things in the Scriptures, which of themselves do not appertain unto faith, that is, which were not therefore written because they were necessary to be believed, but they are necessary believed because they are written, as is evident by all the histories of the old Testament, and many also of the histories of the gospel, the Acts of the Apostles, the salutations in the Epistles, and other things of that kind. This is verbum abbreuiatum indeed, less then an epitome of the Scriptures. If this be not delumbation of the Scriptures, I know not what is. First, he makes God do much in vain, yea to take his own name in vain: Frustra fit per plura, quod fieri potest per pauciora: It is vain to go about, when one may go the nearer way, or to make more cost thē needs. If it were not necessary to be believed, why was it written? What consumption of Gods creatures, pen, ink& paper? What exhausting of labour? What waste of time, if less would haue served? What is the end for which the Scriptures were written, but to teach us faith and obedience? May we think God so tedious in the Scriptures, which indeed are the most compendious books, to contain so much matter, that ever were written, as that he would use so many words to so little purpose, being not needful or necessary to be believed? It was better said by ancient writers, 
Orat. 1.  Dicere verbum aliquod in scriptures redundare, est grave nefas; quod si nihil redundat, nihil est inane, nihil superuacaneum: To say( saith Gregory Nissen) any word in the Scripture is more thē needs, is a grievous offence. For if nothing redound, nothing is in vain, nothing is superfluous. And Saint Hilary saith, 
Lib. 12. de Trinit.  Dei sermo& verae sapientiae doctrina, quae loquitur,& perfecta& absoluta sunt: whatsoever the word of God and the doctrine of true wisdom speaketh, is perfect and absolute. We may see the difference between reverend antiquity and presumptuous novelty; they spake of the Scriptures as Gods books, our aduersaries as ill as of any profane authors, if not worse. Some qualification might be given to the Cardinals words if they had been uttered alone, yet considering that which followeth in him, and is before set down by me, it cannot be, but that his direct meaning is to derogate from the absolute perfection of the Scripture, as if in some things it were superfluous, in others defective. From such damnable conceits, good Lord deliver vs.  
28 But is it not strange, that all our aduersaries with one voice hold, that the Scriptures contain not all things necessary to faith and manners, or to salvation? and yet Bellarmine is of opinion, that well-nigh three parts of the Bible was more then needed to be believed. I could wish that this cardinal had consulted with his ancient and better: Saint Chrysostome would haue taught him a more wholesome lesson: 
In Gen. hō. 28.  Nihil in Scripturâ sacrâ invenire licet quod absque ratione aliquâ sit scriptum, quod non& latentem in se habeat utilitatem: A man can find nothing in the holy Scripture that is written without some cause, or that which hath not in it some hidden profit. Bellarmine slipped a gaudy, when he ouerskipt this authority, which is as opposite to this of his, as light is to darkness, truth to error. A good unpartial Bishop of the primitive Church, to a nouellant, flattering, glauering, aspiring, ambitious cardinal of Antichrists train and family. How will he answer Saint Paul, 
Rom. 15.4.  that saith, whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might haue hope. This the Apostle spake of the old Testament, much more of the new, say the Rhemists. Set this against Bellarmines words, and what are they but a flat contradiction? They were not written therefore, because they were necessary to be believed,( saith Bellarmine.) All that was written( even all histories and all) were written for our learning, that we might haue hope, saith S. Paul. Can cardinal Bellarmine be true to S. Peters keys, that will be so false to S. Pauls sword?  
29 As lascivious talk sounds to a modest and chast ear, or loathsome meate savours to a sound palate, so do these wicked, ghastly, and hellish deprauations of Gods word and holy Scriptures unto an honest hearted Christian. But suppose, as the truth is, that the Scriptures of God be their most implacable enemy, and that they stand in the way against Antichrist, above all other armor, munition, weapons offensive and defensive; yet they cannot deny but that they are the word of that God whom they profess to serve, and of his son Iesus Christ, whom they call their saviour, and of the holy Ghost whom they aclowledge their sanctifier. Me thinks that for Gods sake who is the God of truth, and for his son Iesus Christs sake, who is the way, the truth, and the life; and for the holy Ghosts sake, that inspireth and leadeth into all truth, they should bear more reverence unto them, then so to deject, vilify, debase, and scorn the word and Scriptures of God with such scurrilous and scullianly terms, as I haue not heard or red given unto the most contemptible books that haue been written, shall I say by ancient Christians? nay I dare say by any ancient Philosophers, Orators, or licentious Poets.  
30 Is it not sufficient to say, Scripturae non sufficiunt, The Scriptures are not sufficient to the doctrine of salvation? or that they haue been approved by the catholic Church of Rome? or that the Pope, or his Church, or both, should haue the greatest, and if you will, the onely swinge and sway in the interpreting of them?( which notwithstanding are false, and cannot without impudency be affirmed, most certainly can never be proved,) but they must call it an inky, a black gospel, a mute and dumb judge, and such like gross titles and terms as before are out of themselves discovered, and give it no authority in respect of the Author principal, which is God; or secondary, which were Prophets and Apostles; nor from the majesty and holinesse of the word itself: but all as shall be allowed by their supreme God in earth, the Bishop of Rome, a principal party in the controversies now depending? It were loathsome to run over what hath been before said in this Chapter, of our Aduersaries insolency,& vnmannerlinesse, impudence& gracelesnes against the Scriptures. A good and devout Christian will be sorry to hear or read them once, will take no pleasure to repeat them often. Let every gracious heart detest and abhor such proud, peremptory, wicked and pernicious blasphemies; and learn to give unto the word of truth and life that due respect which it worthily deserveth. And let all deceived Papists consider how they may in any matter trust them with any inferior Antiquity, that dare thus abuse the books of Gods own library.  
31 He that is not faithful in little, 
Luke 16.10.  who will trust him with much? but he that is not faithful in much, who will trust him with any thing? They that are so saucy with Gods, will they not be bold with mens writings? try them as far you as will, but trust them not; No man that doth a miracle in my name, 
Mark. 9.39. ( saith our saviour) can lightly speak evil of me. Verily if Bellarmine and his fellowes could work miracles in Christs name, as they pretend they do, they could never speak so wickedly of his word.  
32 But herein they demonstratively manifest themselves, not to be of God, because they hear not Gods word; 
joh. 8.47. 1 joh 4.6.  For they that are of God hear Gods word, and reverence and love it; will neither speak nor hear evil of it, because they reverence and love and honor God the author of it. Howbeit, as that Sorbonist said, it had been better if Saint Paul had never written any Epistle; so am I verily persuaded by that I read, and is before delivered, that there is no obstinate, resolved, learned Papist, but would think it a faire day, and would warm himself hearty at that fire wherein all the divine Scriptures in the world should be burned. Such is their ardent and furious zeal towards them. witness their often burning of Bibles in vulgar tongues, under pretence of corrupt translations; their traducing of the original of the old and new Testament, in comparison of their corruptions which they would obtrude vpon the Church of God; their railing on it under colour of the letter and bare Scripture; their preferring their Church, yea their Pope before it; and finally are so jealous of, and think so dangerous some parts of Scripture, as Saint Paules Epistles; 
The Epistles of Saint Paul.  that as a worthy and learned knight heard by credible report( though he saw it not) some Iesuites of late in Italy in solemn Sermons, &c. commend S. Peter for a worthy spirit, and haue censured Paul as a hot headed person, transported with pangs of zeal: with worse then this. By all which they show their venomous tooth and cankered heart against the Scriptures, which they could wish in one fire, as the Tyrant wished his Nobles heads all on one neck, that he might cut them all off at one stroke. 
Irenaeus.  Ex scriptures conuicti in accusationem vertuntur Scripturarum: Being convinced by the Scriptures they turn to accuse the Scriptures: as the dog biteth the ston, which is thrown at him, though he hurt his teeth, and not the ston.  
33 But suppose we grant them all this, that they are the onely and sole possessors of the Scriptures; they may rail on them as they list, they may authorize them at their pleasure, or cast them off, when they will; the Church may interpret them; the Pope may expound them; his sense must be the true sense, never to be altered or gainsaid. Will all this, if it were granted, satisfy them? May an honest Christian catholic rest vpon this; That the truth is determined by the Popes and Churches exposition, whereunto we must stand and trust? No, saith cardinal Cusanus, it mattereth not how Pope, or council, or Father, or any haue interpnted or expounded them, 
Epistola secunda ad Boemos.  they must be taken according to the current practise of the Church. The present time, must give the true tune of the Scriptures, as much to say, as the present age must control if need be, all the ancient expositions and interpretations of the Scriptures, whether by Fathers, or Church, or Pope, or whomsoever; and the greatest antiquity must strike fail and fall under the Lee of the freshest novelty, to be braved and boarded at their own pleasure.  
34 Is not this strange learning? 
Epistola 3.  In another epistle to the same people he saith, That a man must change his mind as the Church changes hers, and she may vary by the power of the keys, as she will, in diuers cases. uti quondam vita coniugalis virginali, posthaec virginalis praelata coniugali existit. As in times past the married estate was preferred before virginity, but now virginity is preferred before marriage. And so that which by their learning was more meritorious in times past, is now less; that which was then less, is now more. Thus may they prefer a young device before an old, and yet claim antiquity against all the world: in so much that God himself is subject to mutability if the Church alter: Sicut quondam Coniugium praeferebatur Castitati per Ecclesiam, ita apud Deum remunerantem;& postea mutato judicio Ecclesiae, mutatum est& Dei judicium. As marriage was sometime preferred before chastity by the Church, so was it with God the rewarder of it: afterward when the iudgement of the Church was altered, so was Gods iudgement also. What is this but to call good evil, and evil good, sweet sour, and sour sweet, 
Isa. 5.20.  which God abhorreth in men? How sinful then is it above measure to make God accessary to so great an iniquity?  
35 If God justifieth, who shall condemn? If God in the beginning thought marriage good and rewarded it, as is confessed, can it be made evil by the Church, and condemned or punished, as is pretended? This is to make that unclean which God hath sanctified: nay more, they will make God himself to account that profane, which he hath hallowed: and so do bind God to the mutability of the Church, which for waxing& waning, and variableness& changing, is likened to the moon. As good a rest to lean vpon, as the broken reed of Egypt, 
2. King. 18.21  which when a man trusteth unto, it pierceth the hand, nay the heart and conscience, which is thereby lead out of the way,& wounded, as the man that between jerusalem and jericho, fell among theeues. This one would not onely say, but might justly swear, especially if the Church be taken as it is now contracted into the person of the Pope, who is made by the Iesuites all in all; and yet may be such a one as Pope lo the tenth, who in comparison of many was tolerable, 
Balaeus.  and yet could call the gospel, the fable of Christ, Quid mihi narras istam de Christo fabulam? What tellest thou me this fable of Christ? He might haue lent it his ear, though he liked it not in his heart, for he held his riches and honour, his title and triple crown under pretence of it. The farther consideration whereof must be deferred, till I shall speak of the cracked and rotten props of the roman Synagogue. mean while let the courteous Reader but seriously and with an honest heart consider, what reverence and respect we bear to the holy Scriptures of God, as the purest fountains of living waters; and make them not onely our chief, but our onely antiquity, 
Muri sanct. civit. fund. 4.  whereby we would gladly try our cause, and prove ourselves the true Church; and how basely and blasphemously our aduersaries speak of it, writ of it, abuse it, refuse it for any evidence at all, but when, and where, and how themselves list, and account it as a very fable. But I will conclude in one of the Popes white sons words, but better applied then he doth: Nihil contra Petri aedificium arenae casula: What are sandy grounds to Christs foundation? the threshold of hell against the gates of heaven? the Synagogogue of Antichrist, against the fold of Christ; or heresy against the Church of God? or all Traditions against Scripture, on which we are contented onely to rely and rest.  
36 Doctor Kellison draweth all our positions that we hold against the Churches unlimited and transcendent authority, or the Popes sovereign& omnipotent infallibility in allowing and interpreting the Scriptures at their own pleasure, and their best advantage; unto the open way to atheism and infidelity: yea he will haue almost all things we teach to tend unto utter apostasy, and irrecoverable damnation, even this trial of truth by the Scriptures, being to us a very Rhadamanthus. But we call heaven and earth to witness this day against him and them all; and justify, that the Papists not onely open a gap, or prepare a way, but haue opened the very gates of hell, and proclaimed infidelity and atheism to the whole world, while they thus disgrace& make void the singular pre-eminence and predominant power of Gods written word, which is the ground, foundation, rule, and touch-stone of all truth.  
37 The physicians haue their Galen and hippocrates, the Lawyers their justinian, the Philosophers their Aristotle, the Mathematicians their euclid, every faculty hath an author to rest vpon; whom to reject or refuse is a shane, and deserves a hissing out of the schools. Onely divinity hath no Commune principium, no Author to rest and rely vpon; the holy Scriptures are cashired from the schools of divinity. They daily brag and brave us with challenge of disputations, as diuers haue done; though we never did, neither do, neither will, refuse them, yet may justly say, Contra principia negantem, non est disputandum: Against him that denieth the principles of Art, there is no disputing. They would haue us run to them into other nations to try our valour, as one Pompedius Silo said to Caius Marius: 
Plutarch in C. Mario.  If thou be Caius Marius that noble captain, leave thy camp and come out to battle. To whom Marius answered, If thou be a noble captain, come pluck me out by the ears to the battle. So we to our aduersaries, Let them fight with these weapons, and pluck us out of Gods vineyard by the ears, if they dare.   

CHAP. VII.  
Whether Protestants or Papists admit or reject the second antiquity, which is the councils.  
FRom Scriptures we descend to councils, as from mount Nebo, 
Deut. 34.1.  and the top of Pisga, where we might best see the land of promise with Moses, unto the valley of jordan: a fruitful country we confess, but nothing so pleasant, or so comfortable, as where we might see more plainly the good promises and blessings of God; as from mount Sion where God dwelleth in perfect beauty, to the city Iurusalem, where the faithful inhabit; as from Sanctum sanctorum and the ark of Gods strength, to the Tabernacle of the congregation, where the people assemble: as from the immediat sceptre of the immortal God sitting in his majesty, to the assemblies of mortal men gathered together in his holy Name. 
Ezra 3.11.12.  No question but Zerubbabels temple was very faire, but far from the glory of that was built by Salomon: that though the people shouted with a great shout, and reioyced, yet many of the Priests and levites and the chief of the Fathers, ancient men, when they remembered the glory of the one, and saw the foundations of the other, they could not refrain to declare the sorrows of their hears, with the tears of their eyes: They wept with a loud voice: not so much misdeeming of Gods providence in the latter, that was meaner, as admiring Gods majesty in the former, and lamenting the ruins of that which was most excellent.  
2 So gracious is the name of councils, so venerable is the assemblies of Fathers. Some of them are for time ancient, for truth received, for care of Gods Church renowned: yet if we compare them with the honour of the Scriptures, which are the undeniable and invincible power of God unto salvation to all that beleeue: 
Rom. 1.16. Iam. 1.21.  The known power of God and wisdom of God, which engrafted in us doth save our souls: though men may with good cause rejoice, that God hath provided such gracious means, to preserve truth in his Church, and to transmit it unto posterity; yet the Priests and levites, and chief of the Fathers, ancient men, haue good cause to lament with tears, and to bemoan with grief of heart, that the Scriptures of God, the word of truth, the gospel of Christ, should be all on ruinous heaps, as of least, or no reputation at all, in the trial of faith, and reformation of manners; and councils not onely compared, but rather then fail, preferred before Scriptures of God; as if God should be silent, when men give the sentence.  
3 We hold the ancient councils in eminent authority, but they are not like the wisdom of God, who built his word as he formed the world in the creation, when he did all things, Numero, pondere& mensura, in number, 
Wisd. 11.17.  weight and measure, and established it for ever, and saw that all he had made was good. There were no superfluities, no disproportion, no defects, no blemish in the Scriptures, as is proved. In the councils it hath not been so, by our aduersaries own confession, as will afterwards appear. 
1. King. 6.7.  There was not an iron tool used, no noise heard, in the building of the first temple, which was so beautiful. But at the second, 
Nehe. 4.17.  the opposition of importable and implacable enemies, made them work on the walls of the city, with working instruments in one hand, and their weapons in the other. So when it pleased God to haue his Scriptures written, there descended the immediate influence of Gods Spirit into the hearts of the pen-men, who though dispersed into diuers parts of the world, yet all agreed when their writings were conferred. It was not so with councils, they had need of the countenance& protection of Emperors, and weapons of war, and the guard of souldiers. Though many were gathered into one place, yet they came not all with one mind, they handled not matters after one manner, there were high words, long disputations, vehement contradictions, change of sentence, from worst to better sometimes, and not seldom, from better to worse. Therefore call them the Church, or what you will, you may perhaps account them in armatura fortium, but they are not that perfect Panoplia that armeth at all points, and defendeth at all assays.  
4 I could find in my heart to afford that unto the councils in comparison of the Scriptures, that I would unto the blessed virgin Mary in respect of her son. And our aduersaries slander us in both alike. Because that we mislike, that the honour due unto the onely begotten son of God, the onely saviour of the faithful, should be attributed to a creature, though she be the mother of God, we are accused to speak evil and disdainfully of her, and prefer every woman that hath more children, before her. When God knoweth, as the truth is, there is no title of honour given unto her, by the holy Scriptures, or any solid or primary antiquity, but we will yield it with all respect and reverence: onely we dare not place her in her sons throne, and give her the worship due unto him. She hath doubtless, as Bathsheba, a seat on the Kings right hand, 
1. King. 2.69.  and must haue her due respect, as the Kings mother; but we give her not so much, much less triple honor in respect, in the presence of her son; That she sit, and he stand, she with a crown and he none; she with three crownes vpon one head, 
In diuers pictures.  in the form of a Popes triple crown; he with one single or perhaps a crown of thorns. We like a mean, we mislike excess; we would give all due, but presume not to rob God of his own glory. This very account we make of councils. We like and allow them: we give them a reverend seat by the throne of the holy Scriptures, even at the right hand, but as a subject, not as a sovereign; as a wife, if you will, but not as a husband; to moderate the affairs of the household committed to her charge, but not to check and overrule the Lords government.  
5 Examine all our writers and their writings, and see whether they do not speak of councils in this manner, and as the ancient Fathers did in their times. Search our Apologies, Confessions, Answers, Replies, or what you will, that ours is; you shall find much more respect given unto them by us then by our aduersaries. In matters indifferent we give them power to determine, for comeliness and order, and the preservation of peace in the whole body. For interpretations of Scripture, we will not derogate from them, but will either accept of thē, or answer them with due respect. For matters of fact we will beleeue them, for their times, as diligent searchers after the truth. For behaviour and manners, we admit their counsels, as the seruants of Gods, our ancients, our fathers. For the matters of faith and religion, we likewise confess, that principal articles of Christian belief, haue been determined and concluded by them, which we receive as solid and certain truth, and pronounce Anathema with them, against all that speak against them. But we may not so bind ourselves to every thing they shall impose vpon us, as if every word were a law, because they conclude it, but because they convince it, out of the fountain and foundation of truth, that is, the word of God. They may not presume vpon immediate inspiration, that were anabaptistical; but must rest and rely vpon the demonstration of Gods revealed word.  
6 Neither will we trust them as we do the Apostles, when they said, Videtur Spiritui sancto& nobis: 
Act. 15.28.  It seemeth good to the holy Ghost and to us; except they can show us the mind of the holy Ghost, as it is written in the Scriptures. For themselves hold now, 
Supra cap. 6. Sil Prierias, verbo Papae● §. 1.  that Authoritas generalis Concilij non est immediatè à Deo, said à Papa: The authority of a general council is not immediately from God, but from the Pope. And therefore now the council must say, Videtur Papae& nobis, It seemeth good to the Pope and vs. For the Pope cometh between the holy Ghost and them, as sin may come between Gods mercy and our help: and so be an hindrance, not a furtherance of our salvation. And if we consider councils without these limitations and bounds, we shall easily find they haue been but men, many of them ignorant and unlearned, many partial and prejudicate, many louers of men more then louers of God, especially in the latter and declining times of the Church.  
7 Besides, seldom haue councils been concluded with general and uniform consent, as that of the Apostles; but for the most part the greatest number of voices passeth and concludeth. Neither hath it been unusual, that maior pars did vincere meliorem, the greater part swayed and carried it against the better. Neither are we ignorant that the whole assembly doth not take notice of every matter, further then their placet or displacet, their voice for, or against: but there are a few Committees or Delegates chosen to dispute of the matter, and these may be perhaps a few hungry Friers, as in the council of Trent, that disputed more for their bellies that were their gods, then for the God of heaven and earth. It is hard to bring the belly by persuasions unto reason, 
Plutarch. in M. Catone. De gestis cum emerito.  that hath no ears. Of which council we may well say, as Saint Augustine of the Donatists, Superfluis& moratorijs prosequutionibus gesta cumularunt, nihil aliud magis viribus agentes nisi vt nihil ageretur: They heaped up all they did with trifling and delaying prosecutions, seeking nothing else with all their power, then that nothing might be done. And experience hath taught, that one good man, reputed one of the most ignorant and least respect, hath found and evinced that, wherein the greatest clerks haue been graveled, and gave over the bucklers.  
8 This may be exemplified by a very remarkable story, registered in the preambles to that first and famous council of Nice; 
P. Crab. inpraeamb. Concilij. p. 235.  where a great disputation was held between the most learned Bishops and certain heathen Philosophers, in matter of religion and defence of Christian truth. The philosophers were so pregnant in wit, so subtle in distinctions, so learned, so wise, so eloquent, that they not onely held the Bishops hard to it, but seemed to overcome them. One of the vnlearnedst, or to give it in his own words, ( Quidā simplissimus naturâ vir,& nihil aliud sciens, nisi Christum jesum& hunc crucifixum, A simplo man by nature, who knew nothing but Christ Iesus, and him crucified, entreated to encounter those boasting challengers, with confidence to overcome them. All present were as fearful to commit the trial unto him, as Saul and his army doubted to sand david against goliath. 
1. Sam. 17.33.  But the simplo mans resolute importunity, first overcame his friends to adventure him, and then overthrew the Philosophers, and converted them, as david slue the uncircumcised Philistim, and saved Israel. The like befell in the very council itself, when one Paphnutius, by alleging Scripture, brought all the Bishops to his mind, 
Supra cap. 6.  as before hath been observed. And if not the same, yet the very like is recorded by Socrates and Sozomen, who report it to be done by a simplo lay-man: Quidam ex Confessoribus Laicis, 
Hist. tripart. l. 2. c. 3.  simplicem habens sensum, One of the lay Confessors, having a simplo meaning. And senex simplex& innocens ac probatissimus Confessorum, An old simplo innocent man, most approved of the Confessors, &c. Which manifestly evinceth, of what authority the Scriptures were at that time, and in that famous council.  
9 In which case we know it fareth with the God of truth, as it doth with the Lord of hosts; he can overcome in the day of battle, as well by few as by many; so can he m●intaine his truth as well by a handful as by a heap; 
Math. 18.20.  by two or three gathered together in his Name, as by a multitude assembled at a mans commandement. And although( as the proverb is) Plus vident oculi quàm oculus, More eyes see more then one; yet sometimes one that stands by, may see, or at least perceive more then many that are actors. Our saviour promiseth not so much to many at once, as to one alone, that shall stand against never so many in defence of truth: 
Math. 10.19.  Be not careful what to answer, it shall be given you even in that hour what you shall speak. A great promise, performed to many in the dayes both of the first and latter persecutions; when many a simplo man was able by the Scriptures to convince a great many that thought themselves both wise and learned. Whereby it is evident, that God tieth not himself to numbers of voices; but as the wind bloweth where it lusteth, 
joh. 3.8.  so the Spirit of God inspireth where he pleaseth. moreover, it is not unknown, what prejudice some of the Fathers had of councils, as gregory nazianzen that never expected or had seen a good end of them. What wrong some Fathers had by them, as Athanasius, who was turmoi●ed and tossed, &c. How the former were reformed by the latter, the fathers by their sons, as Saint Augustine observed; 
August.  and all this in the first and purest times of the Church. By all which it appeareth, that neither the Fathers, who lived so near them, both in time and place, gave them such vncontrollable authority, as if all were gospel they spake, or that the councils had ever that good respect as was wished and expected; and therefore they must needs come short of that sovereign and supereminent authority, which we may give by good right unto the Scriptures of God.  
10 But if we shall speak of the later ages of the Church, we can by no means yield that their councils were either lawfully summoned, or indifferently managed, or happily concluded; whereof afterward there will be occasion to speak more at large: until then, all courteous and judicious Readers may plainly see, and, I hope, will as ingenuously confess, that notwithstanding we are traduced by our aduersaries to set light by councils, to despise and reject them, yet we haue a due estimation of them, as much as may stand with the safety of truth, and the honour of Gods word, written in the Scriptures. Which is more then our aduersaries will perform, whatsoever they promise and pretend to their ouer-credulous disciples. For when they speak of councils in general, they would make the world beleeue, that we forsake and renounce them all, that they receive and admit every one. There was a well conceited friend, that would ever boast his neighbours with his own liberality, in distribution of his apple, in comparison of another that was very kind indeed; and would say, he is miserable, he gives his apple but by dishfuls or strokes, but I am bountiful, that give mine by quarters. Whether would you take for the franker man? He that gave by quarters, you would think. But it was not so: he talked of quarters, as if they had been sacks full; but they were but quarters of one apple cut into four parts. even so it fareth with the Court of Rome. They will be tried by the councils, and they will tell you of so many in Peter Crabs Edition, so many and so good of Surius his setting forth, yea more and better done by Dominicus Nicolinus in five volumes, by Binius best of all, so fairly printed, so diligently perused, so carefully corrected, according to old Copies, in five greater Volumes. You would think the Church of Rome offered us quarters, that is, whole sackfulls of councils, but come to receive them, they prove but quarters in a less volume. They admit but eighteen without exception, a very few to so many pretended; and the best of those not only drawn violently to their purpose, but suspended or hanged( in plain English) at their pleasure, yea embowelled and quartered too, except they can make them to serve their purposes. The former was a merry, but this is a dangerous equivocation.  
11 And not to defraud your expectations longer in this behalf: first understand our aduersaries dealing with the body of the councils. They exclude all provincial and national councils, not out of their books, but put them out of credit, when they make against them, or not for them; so do not we. 
Greg. de Val.  And though they seem to allow as many as are confirmed by Popes, they receive not all the general; no more do we. They refuse many better councils and accept worse; so will not we. They except against some particulars in the best; we not so much, nor so often as they, but ever vpon better cause then they yet ever haue done, or I fear will do. They will admit or reject what they list, in the same council; we desire to be equally obliged, to all, or to none. For that council that erreth in one, may err in more, and so in all; and that that bindeth in one, bindeth in all, or not at all. I remembered before, 
Supra cap. 5.  that when Bellarmine distinguisheth of general councils, some are approved, some reproved or reprobated, some partly confirmed, partly rejected; one neither manifestly allowed, nor manifestly disallowed. To omit the others for a while: consider how a general council is by Bellarmine defined. 
council. Ephesinum ad tuendam virginis dignitatem congregatum.  Generalia dicuntur ea quibus interest possunt& debent Episcopi totius orbis, nisi legitimè impediantur,& in quibus nemo rectè praesidet nisi Romanus Pontifex aut alius eius nomine. Those are called general councils, at which all the Bishops of the whole world may be, and should be, except they be lawfully hindered; and in which no man may rightly be President but the Bishop of Rome, or some other in his name. The first part of this definition is impossible, the other is unreasonable. Whereupon I may justly infer, that since the Apostles time there was never general council in the Church;& that there never can be general council with any indifferency. For the first, never could, never ought, much less ever did, all the Bishops of the whole world gather together into one council. When were ever the Abisens, or the Aethiopians, or the Indians, either summoned that they might come; or stayed for, till they could come; or were censured for not coming; or talked of, as members missed in that body? I trow never. Therefore there was never general council whereunto the whole Church must stand obliged. And it is impossible that ever there should be.  
12 For Bishops are to be presupposed ancient men before they are chosen, and so are for the most part;( except the roman boy Bishops, and boy Cardinals, and boy Popes too, if you will.) It will ask diuers years to sand& receive answers from some, wherein may be so many changes unknown and unheard of, by the deaths of men, that no certainty can be of their assembling.  
13 For the Popes precedency it neither was in the first general councils, nor required, neither ought it to be ever or at all, as hereafter shall appear. Besides, we deny that in any of the first& chief councils the Pope was President,& therfore by the Cardinals definition they were no councils. But we will suppose them to be general, which Bellarmine& others that writ of councils call so. Of some of those general councils, some are approved, some not. If they be general they may not be rejected, for they haue the confluence of Bishops& the Pope President, 
Bell. de council. aut. l. 2. c. 1.  else are they not general. Dico Concilium illud non posse errare quod absolutè est general& Ecclesiam vniuersam perfectè repraesentat: I say that the council cannot err which is absolutely general, and perfectly representeth the whole Church. Being so general, and the body& head cleaving together, why should they be reprobated? Why should they not be approved? Either they were not general; or being general, by your own learning they could not err, and then no reason to reprove them. Or finally, being general, they did err, and therefore were justly rejected. The same may be said of the part which is said of the whole. If they were general, why are they not approved, as well in all as in part? If they be not general, why do you give them that title? And why refuse you them in part, and not in all? I know not what to say to the post-alone, that is neither manifestly rejected, nor manifestly accepted. It may not be admitted because Antonius saith, it was Conciliabulum illegitimum, 
Anton.  an unlawful conventicle, and because it rather increased then diminished the schism. If it be without doubt reproved, then without doubt Alexander the sixth should not haue called himself the sixth, but the fift. A perilous matter. What is the sum of all this? Verily those councils that make for them in all, those are all theirs; those which haue any thing for thē, those are in so much theirs; those which haue ought against them, are in so much none of theirs. They haue a great facility in saving themselves harmless.  
14 Bellarmine confesseth, 
Bell. de council. l. 2. cap. 7. Infra p. 139.  Concilium legitimum posse errare in his quae non legitimè agit,& de facto errasse, quando ab Apostolica seed reprobatur. A lawful council may err in that it doth unlawfully, and so hath erred when it hath been reproved by the apostolical Sea. As much to say, it may do unlawfully, and then when it doth so, it erreth; and so when it may err, it erreth, and seeing it erreth it may err. again, 
Bell. de Con.  Concilia in judicijs particularibus, nec non in praeceptis morum, quae non toti Ecclesiae, said uni tantùm ●aut alteri populo proponitur, errare potest. councils in their particular judgements, as also in precepts of manners, which are not proposed to the whole Church, but for one onely people or another, may err. They may err in particulars: but the whole doctrine of faith and manners consisteth of particulars, and they all make the general. If they err in all particulars but one, they err not in the general, much less if in any, least of all but in one. Yet it is roman learning, that if the ship leak at the least hole, it will sink at last, as well as if there wanted a whole plank. And a man may be as well damned for one particular heresy as for many. How then will such a council escape, that erreth in particulars? They may also err in manners; but men may be damned, as well for corruption in life, as error in faith. If good manners maketh man, then ill manners marreth man. But these must not concern the whole Church, but one or some people. But as he that converteth one soul, shall haue his reward, so he that subverteth one soul, much more a Church or people, shall incur a just condemnation. And wo is him that offendeth one little one. 
Mat. 18.6.   
15 again, councils may err in words. But among men words express the meaning of the heart; we must answer for every idle, much more erroneous word, and not ruling the tongue may make ones religion vain. 
Mat. 12.36. Iame. 1.19.  By thy words thou shalt be justified, and by thy words thou shalt be condemned. Sometimes Councells may define matters, not as certain, but as probable. But faith and manners must be built vpon certainties, and not probabilities. again councils may err in quaestionibus de facto& in parvis, 
Bell. de Rom. Pont. l. 4. c. 11.  in questions of fact, and matters of small moment. But he is cursed that justifieth the wicked, and condemneth the innocent, and he that is not faithful in a little who will trust him in much? add unto all this, what cardinal Turrecremata saith, 
De Eccles. l. 3. cap. 30.  Est de necessitate salutis: It is of the necessity of salvation, to hold that the council hath not his immediate dependence, or authority from God, but from the Pope. God deliver us from those councils, where God is not President, or where the Popes authority overruleth.  

Staplet. doct. princip. lib. 8. c. 14. 15.& lib. 11. c. 6.  16 Doctor Stapleton confesseth, that though general councils cannot err in their conclusions, yet they may err in applying Scriptures to their conclusions. If they may or dare abuse Scriptures, they need not fear a greater slip. Bishop Canus doth also confess, 
Canus. l. 4. c. 5. loc. come.  that Concilium general etiam congregatum Romani Pontificis authoritate errare in fide potest. A general council, yea gathered by the Bishop of Romes authority, may err in matters of faith. And with cardinal Bellarmine, 
Lib. 5. c. 5.  that the Fathers in a council may err in small matters; and that it may be holden without heresy, that the Church in some law and custom may err: and that often Maior pars vincit meliorem, 
Ibid.  The greater part prevaileth against the better; because Sapientes paucissimi sunt, cum stultorum infinitus sit numerus: Wise men are very rare, but fools without number. Such are the most part of the Popes council. All which this Bishop illustrateth by many examples. Put all this together, or the substance of it into one sentence, and then tell me, you that say councils cannot err, whether ever there were councils that might not err? or whether themselves do not confess that a council may err? and what in effect we say, which our aduersaries do not approve, though they most censoriously reprove us for that themselves neither can nor do deny.  
17 Finally, to make up this consideration of councils in general, let a Pope give his definitive sentence, and conclude all: They tell me( saith Pascalis 
Pascalis. ) that this statute is not found in the councils; as though councils can prefix any law to the Church of Rome, whereas all councils from the Church of Rome receive being and strength; and in their Canons the authority of the Bishop of Rome is evidently excepted. In this the Pope makes himself not a Chancellor, but a canceller of councils, tearing them, and making them voided at his pleasure. Who will strive with such a mighty man? who will go to law with such a judge? An old council cannot bind a new Pope. They tell of making the Scriptures a nose of wax; what do they with the councils, but make them ship-mens hose? Like him that dexterously distinguisheth vpon the 18. Chapter of Saint Marks gospel, that hath but 16. in all. Sic ego euado, sic tu euades: Thus I can shift, and thus thou maistillude and escape. This will serve my turn, and this thine. If you allow but 18, why do you trouble the world with so many? Ifyou put forth so many in show, why approve you so few in dead? Tenet hoc, non illud: tenet in hoc, non in illo: This holds, if it make for you: this holds not, if it make for vs. Or thus much is ours, none at all yours. Is not this fine, and faire work? playing the Gipsies, fast and loose.  
18 Now concerning councils in particular; which can you name more sacred then the first Nicene? yet how many doubts and scruples about this council? Who called this council? 
Conc. Nice. 1. Euseb.  the Emperour, or the Bishop of Rome? All the Epistles and Prefaces to the council convince it was the Emperour, and Eusebius with others concur therein. The Romanists will haue the Pope to summon this council, and not the Emperour, without all authority or probable reason. 
Ad an. Dō. 325 pag. 240. 241.  Baronius doth confess, that the council of Nice was indictum à Constantino, persuasum à Syluestro, facilè persuasum. In vnum locum coëgit, per literas acciuit, neque mandatum duntaxat erat ad hanc rem datum, edictum promulgatum fuit, &c. commanded by Constantine, persuaded by sylvester, and easily entreated. He gathered them into one place, summoned them by his letters; neither was his commandement given onely to this purpose, but also decreed and published, &c.  
19 Who was President of this council? Hosius Bishop of Corduba in spain, or the Bishop of Rome by his Legates? Hosius was taken so to be, and standeth yet first in the subscription. How many Canons were there of this council? All the copies that could be found within less then fourscore yeares after that council in East and West, 
council. Carthag. 6.  vpon the most diligent search of the 217 Fathers, whereof Saint Augustine was one, were brought and conferred; and that vpon Zozimus Bishop of Rome his producing of a forged copy to prove his usurped title; and there could be found but twenty Canons, and no more. Baronius also acknowledgeth directly but twenty Canons, though Ruffinus nameth two and twenty, yet he hath indeed but twenty in substance, but divideth otherwise then the ordinary account, and concludeth thus: 
Annal. ad an. Dom. 325. pag. 279.  In quibus omnibus editionibus, 20 tantummodò Canones enumerantur, in all which Editions there are onely twenty Canons numbered. And farther: said& Theodoretus viginti Canones tantùm in magna Synodo statutos affirmat, totidemque receptos esse, in archiuis Alexandrinae, Antiochenae,& Constantinopolitanae Ecclesiae, cum illi magnâ diligentiâ perquisiti sunt, ab Episcopis Africanis, dictae Synodi sextae Carthaginensis, acta,& epistolae eâ de causâ tunc scriptae certissimam fidem faciunt. Theodoret avoucheth but onely twenty Canons, and that no more were received in the libraries of the Alexandriā, Antiochian, and Constantinopolitan Church, when they were preached with great diligence by the African Bishops of that sixth council of Carthage, the Acts and Epistles then written for the same cause, give certain faith or testimony thereof. His after conjectures are idle, not liked of himself, confuted by many, convinced by their own improbability.  
20 Zozimus his successors, Boniface and coelestine, who stood vpon the same title of their prerogative, yet could not with their honesties( a rare virtue in modern Popes) or would not for stark shane, urge that pretence any farther or longer. Yet Gratian will haue 70 Canons, 
Distinct. 16. c. 70.  and that by the testimony of a counterfeit Athanasius. And if any ask, how this number is decreased? we must say( though it be a stark lye) that certain Chapters of the Nicene council were out of custom in the Romish Church, craftily leaving some underhand suspicion, that they might be found in the Greek Church, though after most diligent search they could not be found there. If this shift will not serve, Gratian will haue another: How they were lost, it is doubtful, most think they are inserted into the council of Antioch. Is not this cunning juggling? Bellarmine being not so impudent as Gratian, is contented to renounce Athanasius testimony, 
Bell. de Rom. Pont. l. 2. c. 25.  that there were more then twenty Canons, and saith: Hoc argumentum ridetur à Magdiburgensibus,& verè non est solidum: This argument is derided by the Magdiburgenses, and in very dead it is not sound.  
21 Yet he laboureth by far-fetched arguments to prove there were more Canons then twenty, to save Zozimus credit, if it were possible. First he excuseth him, that he took the Sardican Canons for the Nicene, and so nameth the one council for the other, which was an escape indeed, but worthy no blame forsooth. What? no blame, for an unerring Pope that cannot lye, in some cases if he would? Yes, he is either blame-worthy, or no body. Or he thinketh that in the council of Nice, this was decreed implicitly and obscurely, that appeals lye to the Bishop of Rome: or perhaps the African council was corrupted concerning these Canons: or that some marginal note crept into the text; or it may be probable, that the three Canons which Zozimus urged, were not plainly in the council of Nice, but they were called the Canons of the Nicene council, because the council of Nice and Sardica, were taken for one and the same; and that the Canons of both those councils were joined together in a roman library: the ignorance whereof troubled the African Fathers. All Baronius idle conjectures of the corruption of the sixth Canon, are by these reasons confuted. None of the twenty Canons was urged by Zozimus: none of them were excepted against by the Carthaginian Fathers. False would never haue been tendered, if they had a true: and the Pope would rather haue complained of the corruption of that Canon, then forged others, if necessity had not been without law. 
Baron ad an. 325 pag. 279.  And the same cardinal confesseth, that the Canon of appeals was none of the twenty: Qui inter 20 illos nequaquam numeratus habetur, which was not numbered amongst those twenty Canons. What shifts are these of a grave cardinal? He is onely honest in this, that he refuseth the authority of Athanasius counterfeit testimony to mark Bishop of Rome.  

Panop. l. 4. c. 89.  22 Lindan will needs haue 70 Canons of this council, the same Epistle of Athanasius to mark,( so will hungry dogs eat dirty puddings,) though mark was dead before that Epistle was forged. Or if this will not serve his turn, he will find the 70 Canons out of sundry Authors, like the scattered planks of a wrecked ship, or the chips of Noahs ark; and for ought I know, may be seeking them yet in purgatory, for on earth they were never found to that day. Yet since forsooth there are found in Alexandria 80 Canons, that is, ten more then they would haue, or sought for, or so much as thought of, 
Baron. epit. pag. 239. ( or else a Iesuite lies, and that is no miracle) and that in the Arabian tongue, and translated into latin by a Iesuire. again, though Bellarmine would haue Zozimus mistake chalk for cheese, and a fearne-bracke for a fox, the Nicene for the Sardican council; yet Lindan will not haue that by any means; Nec D. Zozimum pro Sardicensi, Nicenum allegasse, S. Zozimus alleged not the Nicene council for the Sardican. And Baronius taketh his part, and will haue Zozimus take his allegation out of the council of Nice: Quem( Canonem) Theodoretus digito signat, which Canon Theodoret pointeth at with his finger. All this about the number of the Nicene Canons. 
Annot. in dist. 16. cap. 70.  But one Contius a Lawyer of their own resolveth all doubts, and saith peremptorily, That their bastardy is proved even by this, that no man, no not Gratian himself durst allege them. As who should say, if any would be so audacious and graceless, it would be he. These miserable shifts and contradictions considered, let any modest Christian judge, whether it be likely, these doubtful, uncertain, obscure conjectures, should be of more force in this end of the world, to prove that there are 70. or 80. Canons truly tendered by Pope or Papists, in their own case; or rather beleeue the 217. Bishops of the Carthaginian council, whereof Saint Augustine, was one, that had made diligent enquiry by the learned and famous Bishops of the East, Alexandria, Antioch, Constantinople, that is, the greek Church within 80 yeares after and less,( beside Caecilianus copy at Carthage, who was present at the council, and brought it with him) nor in any other copy greek or latin.  
23 All which notwithstanding there comes a fresh fellow, and he desperately grounds vpon the 39 Canon in Arabico, that all is the Popes, and that his authority stretcheth over all states and persons, not onely ecclesiastical, but civil, as if his rule were as level, as any undoubted Canon of that council. Ille qui tenet sedem Romae, 
Coccius tom. 1. l. 7. art. 4.  caput est& princeps omnium Patriarcharum, quandoquidem ipse est primus, sicut Petrus cvi data est potestas in omnes principes Christianos,& omnes populos eorum, vt qui sit vicarius Christi Domini nostri supper cunctos populos,& vniuersam Ecclesiam Christianam,& quicunque contradixerit à Synodo excommunicatur. He that holds the chair of Rome, is head, and Prince over all patriarchs, for as much as he is first, as Peter was, to whom all power was given over all Christian Princes and all their people, as who is the vicar of Christ our Lord over all people, and the universal Christian Church: and whosoever contradicts this is excommunicated by the council. But if there be but twenty Canons, then this is none, and therefore needeth no other answer.  
24 Now for the interpretation of the sixth Canon of this council, there is almost as great variety. We allege this Canon to prove, that the Bishop of Rome for his jurisdiction is confined, as an Archbishop or a patriarch, at most to his province and countries adjoining, as Alexandria and Antioch are to theirs. And that he hath no more jurisdiction over them, then they over him. Which we say is plain in the text in all editions, and all translations. This our aduersaries are so far from granting, as that they would not onely haue it not abet this truth, but would wrest it, and wreathe it, quiter contrary. 
Can. 6.  The words as Bellarmine hath them are: Mos antiquus perduret in Egypto, vel Libya& Pentapoli, vt Alexandrinus Episcopus horum omnium habeat potestatem, quoniam quidem& Episcopo Romano parilis mos est. Let the ancient custom continue in Egypt, or Libya and Pentapolis, that the Bishop of Alexandria hath power over all these, because the Bishop of Rome hath the like custom. The sense whereof we take to be, that Alexandria should exercise jurisdiction over those Churches near unto it, as Rome did those near unto her: Bellarmine keepeth a foul coile about this Canon. First he telleth how Pope Nicolas would haue it, or there wants somewhat in the Canon before: Ecclesia Romana semper habuit primatum," the Church of Rome ever had primacy. But this is added without sufficient authority; contrary to all approved copies.  
25 Then he proposeth four expositions. One of Ruffinus, the oldest and truest; 
Hist. Eccles. l. 10. c. 6.  That the Bishop of Alexandria should haue the charge of Egypt, as the Bishop of Rome had the charge of the Churches adjoining. Thus we take it, and therefore haue antiquity for vs. The second is of Theodorus Balsamon and of Nilus, That the Bishop of Alexandria should haue the same charge of all Egypt, as the Bishop of Rome had of the West. Bellarmine likes them better for their liberality, that they give more then Ruffinus gives; yet he will not haue his master tied up in so short a tether, Aut Caesar, aut nullus, either all or none. We could think well of this as the times then were, when the Church was confined into a narrower room then since it hath been, when the charge is too big for him, were he as big again. It is too heavy for Atlas that was feigned to carry heaven on his shoulders. The third is of Caranza the epitomiser of the councils, who telleth( though Bellarmine omitteth it) That he was shewed an old edition by a cardinal, where in stead of Romano Episcopo, was Metropolitano Episcopo, in stead of roman was metropolitan. This also maketh for us with great advantage, written by a Papist, shewed by a cardinal, both our aduersaries, and therefore good witnesses for us, out of an old copy, which savours of antiquity, but all these are all one, or none at all with Bellarmine. He hath a crotchet in his own head, and will reach a note above Ela, but he will fetch it; and therefore he bringeth a fourth exposition, and I beleeue you will think a very strange one. Because the roman Bishop was so accustomend, which is not in the text by Bellarmine himself alleged: that is, because the Bishop of Rome before any definitions of councils, did use to permit unto the Bishop of Alexandria the government of Libya and Pentapolis: Siue consuevit per Alexandrinum Episcopum illas provincias gubernare; Or that the Bishop of Rome accustomend to govern those provinces by the Bishop of Alexandria. The last and the worst. Cursed be the gloss that corrupteth the text; neither hath he the letter of the text, nor any probable reason, so much as to conceit it, and yet he concludeth there is no other probable exposition but this; it is true, to serve his turn.  
26 Turrian maketh this Canon plain for the Bishop of Rome, 
Dogmat. carat. lib. 3. fol. 123.  Habemus huius judicij primi ad Pontificem pertinentis authores grauissimos, sanctissimos, ac plurimos Niceni Concilij Patres 318. Vigeat( inquit)& firma sit prisca consuetudo, quae est in Egypto, Libya& Pentapoli, ita vt Episcopus Alexandriae horum omnium potestatem habeat, quandoquidem Episcopus Romanus hoc consuevit,& similiter vt per Antiochiam& alias provincias praerogatiua servetur Ecclesiis. We haue most grave, most holy, and those many Fathers of the Nicene council, even three hundred and eighteen, for this principal iudgement appertaining to the Pope. Let the ancient custom flourish and stand firm, which is in Egypt, Libya, and Pentapolis, so that the Bishop of Alexandria may haue the power of all these, forasmuch as the Bishop of Rome accustomend so, and in like manner through Antioch, and the rest of the provinces, the prerogative may be preserved to the Churches. Thus he first corrupteth the text, then he gloseth thus: In confirmanda iurisdictione Alexandrini Patriarchae& Antiocheni, Nicaena synodus judicium& autohritatem Episcopi Romani secuta est. Perindè est enim hoc quasi diceretur, quia Episcopus Romanus iam olim à principio solitus est concedere Episcopo Alexandrino jurisdictionem Egypti Libycae& Pentapolis. Nicaena quoque Synodus eius authoritatem& normam sequuta, potestatem istam& aliquam jurisdictionem, quam Episcopus Alexandrinus iam olim ab Episcopo Romano, accepit, vt idem teneat, concedit. In confirming the jurisdiction of the Alexandrine and Antiochian Patriarchie, the Nicene council followed the iudgement and authority of the roman Bishop. Which is as if they should haue said thus: because the Bishop of Rome hath been accustomend, in times past, from the beginning, to grant unto the Bishop of Alexandria jurisdiction over the Egyptian, Libyan, and Pentapolitan Churches, the Nicene council following his authority and rule, granteth that he may retain the same power and jurisdiction, because in times past the Bishop of Alexandria received it from the Bishop of Rome. Where he hath much babblement to the same purpose, as idle as this; from whom it seemeth cardinal Bellarmine hath much of his: yet Turrian seemeth much more audaciously impudent. Let any man of iudgment lay this building to the councils rule, and they shall easily discern the crookedness, yea the wickedness of it.  
27 Andradius the Champion for the council of Trent misliketh one shift, because it is against all the old copies, and foisteth in another worse, 
Lib. 2.  that by custom his iudgement is understood. The gloss vpon the Decrees would haue it thus. According to the old custom, 
Dist. 65. c. m antiq. in glo●  let due honor be reserved to every province; to the Bishop of Alexandria, who is like the Patriarch of Rome. Parilis mos, like custom, that is, in something, because both may depose Bishops, else say, Romano, id est, Constantinopolitano, to the Bishop of Rome, that is, to the Bishop of Constantinople." For this is subject to the Pope, as the rest. The last that I haue seen is the most impudent of all other, and saith plainly: Niceni primi& antiquissimi verba sunt. Ecclesia Romana semper habuit primatum. The Church of Rome had ever the primacy; and as confidently allegeth the 36 Canon beside, as the sixth wrongfully.  
28 Gregorius de Valentia hath yet another hole to creep out at: 
Anali. fidei Catho. l. 7. c. 11.  That Ruffinus copy agreed not in this Canon with the copy sent by the three Patriarkes to the Fathers of the council of Africke, for by that copy they are safe enough. Therfore this Canon doth not deny the authority of primacy to the Bishop of Rome, which he hath otherwise as the successor of Peter over all Churches. But he verily signifieth that he hath also a certain special authority of a Metropolitan over the Churches that lie near the diocese of Rome. Which authority the council of Nice would haue reserved to every Archbishop metropolitan in his own province. Yet there is a fetch more in the corruption of the Chalcedon council, where the words are set down positively and conclusiuely, that should be ambiguously and doubtfully. Which the compilator 
Compilator.  vpon the Epistle of Iulius more then insinuateth. Hoc statutum solum reducibile est ad quintum& sextum caput Niceni Concilij, verùm apertè non invenitur. This Decree may only be reduced to the fift& sixth Chapters of the Nicene council, but in very dead ouertly is not there found. What is in all this said that a conscionable Christian may rest vpon? Onely all men that haue eyes to see, may see, and all that haue ears to hear may hear the wicked and graceless attempts of the Papists, who seek either to contradict flatly, or to falsify cunningly, or to undermine deceitfully, all true evidences of antiquity; and will either rifle forged writings, as that of Athathanasius; or corrupt wilfully, as the Chalcedon council; or gloze shamefully, as Gratian and many others; or dig down old walls, perhaps undermine very privy places, to outface good Christians with their forged devices; and fetch 50 yea 60 Canons, for a need, of the first ecumenical and best council; after many ages, and that after such search, as Torrensis would make the world beleeue. I might add unto all that hath been said, that there are diuers things dispersed in the 4. 5. 8. 11. 14. 17. 20. Canons of this council, which are not observed of the Church of Rome, neither of long time haue been; which, if the obligation of councils authority were so strong as is pretended, might not be omitted.  
28 I haue stood the longer about this council, because it is worthily reputed the first in the peace of the Church, and the best for the excellent doctrine concluded therein against the most clamorous heretics( but Papists) that euet were. That it may appear there is not so much solidity, and certainty of truth in councils, never so great, never so old, as in the Scriptures. That our aduersaries are as irresolute in these as in other writings: that if they make this shameful ado to support the triple crown by such devices, they haue no cause to traduce us unto their miserable deceived Proselytes, as if we onely did except against general councils, and that they onely were the preservers and observers of them.  

Concilium Constantinop.  29 Bellar. allegeth the second general council which was the first of Constantinople, for the Popes supremacy, out of the Epistle of the council written to Damasus( as he pretendeth) as it is in Theodoret. Where he would haue the council say: 
De Rom. pontiff. lib. 2. c. 13. Hist. lib. 5. c. 9.  Se conuenisse apud vrbem Constantinopolim ex mandato literarum Pontificis per Imperatorem adse missarum,& ibidem fatentur Romanā Ecclesiam caput esse, se autem membra: That they assembled at the city of Constantinople by the commandement of the letters of the Pope, sent unto them by the Emperor. And there they confess, that the Church of Rome is the head, they the members. But this was from the council, not from Boniface himself; neither was this Concilium secundum, but after the Bishops collected the year following. Is it possible that Bellarmine could be mistaken in a matter so evidently contrary? He hath not one material word true. For this Epistle was not written to Damasus alone, but to him with all the rest assembled with him, of whom diuers are name with the same title of honor with him in every respect. Dominis reuerendissimis& pijssimis fratribus& collegis Damaso, Ambrosio, Brettoni &c.& caeteris sanctis Episcopis. To our most reverend Lords and most holy brethren and colleagues Damasus, Ambrose, Bretto &c. and the rest of the holy Bishops. This is no more to Damasus then to any of the other Bishops. But that he hath the first place, not above, but common with the rest; not one syllable of other pference. again, 
In another reading. Tō. 1. council. Nos illuc tanquam membra propria literis Deo ad mirabilis Principis aduocastis.  Tanquam vestra membra nos quoque his literis summa pietate Imperatoris accersiuistis: You invited us also as your members by the letters of the most religious Emperor. From hence Bellarmine gathereth that which was never scattered, that the Church of Rome was the head, they the members, and that the Emperor was the Popes Carrier. There is neither Rome nor Church, nor head in this sentence; but they call themselves their members, as fellowes and brethren in the same service.  
30 And whereas Bellarmine would haue the Emperor the Popes porter to carry his letters, it is very plain that the Bishop of Rome with his colleagues, had procured the Emperors letters to them, to procure the Bishops at Constantinople to join with these that were assembled at Rome. 
Lib. Recog. de quatuor Concilijs& Eccles. pag. 46  cardinal Bellarmine retracteth his conceit, about this council and Damasus his letter in many words, and might haue seen this, but that it is an old saying a and a true, that none see worse, then they that will not see. He loues a frog, and takes her for Diana. But if it had pleased his carnality, to haue observed how the Bishop of Rome is called, not Father, but brother, not master, but fellow, themselves not subiects to a head, but members of a body; he would never in a cloud of witnesses, haue dared to avouch so many, so gross, so manifest untruths. He would not turn his eye to that which they speak of the government of each province within itself, 
Ecclesia antiquis.& planè Apostolica in Syria. Ibid.  as was ordai- by the council of Nice; which giveth sufficient light to find the meaning of the sixth Canon we before spake of. So doth the second Canon of this council of Constantinople. Where is their admiration of councils, that thus abuse their authority to support their pride and supremacy?  

De Christo. l. 5. c. 9.& 10.  31 It is the common opinion of the schoolmen; and Bellarmine and all Romanists defend it at this day, that our saviour Christ did merit by his suffering, as well for himself as for others. This is direct not onely against the Scriptures, but also against the third council general, 
council. Ephes primum.  which was the first at Ephesus. Qui dicit quod( Christus) pro se obtulisset semetipsum oblationem,& non potius pro nobis solis,( non enim eguit oblatione, qui peccatum omnino nesciuit) anathema sit. He that saith Christ offered himself an oblation for himself, and not for us onely;( for he needs no oblation that knew no sin) let him be accursed. The reason standeth necessary thus. If Christ merited as well for himself as for us; then he offered himself, as well for himself as for vs. But he offered not himself for himself. For the greatest merits of Christ were his passion, and that oblation once offered for our sins; and therfore if Christ offered not for himself, he merited not for himself; and so Bellarmine crosseth this council and is therfore accursed of it.  

council. Chalced. prim. act. 16.  32 The council of Chalcedon is the fourth. Is this free from the Romanists cavillation? It is clear that the Fathers of that council equalled the Bishop of Constantinople to the Bishop of Rome, and ordained that they should use the same privileges, and yield Rome the primacy, not as by Christs designment, or by succession from Saint Peter, but because it was the chief city, and then reigned over the world. This is an evidence vnauoidable, undeniable. How do they answer it? The words are pregnant and plain, they cannot deny them for shane. They cannot effingere commodum sensum, 
Index. expur. in Bertramo.  pretend any interpretation of them, to fit their purpose, as in some cases they craftily deal with the Fathers. What then will they do? Thus Bellarmine illudes it, lo epist. 35 ad Anatolium, 54 ad Martianum, 
De Concilijs l. 2. c. 7.  55 ad Pulcherium, agnoscit Chalcedonensem Synodum legitimam fuisse,& tamen non dubitat ei attribuere ambitionem& inconsultam temeritatem: lo in three Epistles acknowledgeth the Chalcedon council to be lawful, and yet he makes no scruple to tax it with ambition and inconsiderate rashness. What? a lawful council, a general council, one of the first four, equalled by Saint gregory, and from his authority by learned catholics, to one of the Gospels, and yet subject to ambition and inconsiderate rashness? Me thinks this is a strange imputation. If it would not be thought to be half and more heresy, I would rather censure the Pope for this ambition and inconsiderate rashness, then those 650 Deo amantissimorum Episcoporum, Bishops most beloved of God. For he spake for himself," his own honour, his own benefit, perhaps his own belly, 
venture non habet aures. Cato.  and therefore could hear the worse what that venerable council determined; they not for themselves, but Gods Church, and the peace thereof.  
33 This the Pope may say peradventure, because he is not subject to controlment. 
Hoc cap. p. 1. de council. l. 2. c. 7.  But what will or dare a cardinal say of such a reverend council? cardinal Bellarmine will answer as before: Respondeo, Concilium legitimum posse errare in his quae non legitimè agit,& de facto errasse, quando ab Apostolicâ seed reprobatur: I answer( saith the cardinal) that a lawful council may err in those things which it doth unlawfully; and in fact hath erred, when it was reprobated by the apostolical Sea. Which answer is half foolish, half mad. It errs in that wherein it erreth, and is unlawful wherein it is unlawful; or it is unlawful in that wherein it erreth. Wherein he directly concludeth, that this council erred. The mad part is, in fact it hath erred, when it is reproved by the apostolical sea. It hath erred in the preterperfect tense, if the Pope attacks it in the present tense. As much to say, though it was once lawful, yet if the Pope afterwards reprove it, then it is unlawful. Alas poor council! I see the catholic roman god in earth, is not like our God in heaven; nor the councils in earth, like the everlasting counsel of the God of heaven. 
joh. 13.  Whom our God once loveth, unto the end he loveth them; but their Lord god the Pope can like and dislike, approve and reprove, love once, and yet hate ever after: their councils though constant in themselves, yet to be repealed or reproved by their great master. If Popes be so fickle, trust them that list, I will not. If councils may be so easily controlled, rest on them that dare, I dare not.  
34 Yea but the cardinal presumeth not thus to answer of himself, 
Epist. ad Michaelem Imp.  he hath two Popes more to help him. Pope Nicolas 1. had a tooth against this council; and Gelasius in part allows it not, because Alia per incompetentem praesumptionem prolata, vel potius ventilata sunt: Some things were by incompetent presumption uttered, or rather ventilated. Is not this fine stuff? that Popes should use councils like their cooks or their scullians: if they dress his meate to the Popes liking, he eats it, devours it; if they dress it, though cleanly and wholesomly, yet if it be not to his tooth, he loathes it: and either will not eat it at all, or casts it up again. And therefore Bellarmine, the Popes sure, is bold to take the meate, and cast it in the cooks face, that it never came to his maisters sight, for fear of troubling his queazie stomach, and tells us plainly, like a dissolute gentleman: Respondeo, Decretum illud illegitimum fuisse, quod reclamantibus iis qui Concilio praesidebant, factum fit: I answer at a word, that Decree was unlawful, because it was made when the Presidents of the council disclaimed it. This is plain dealing indeed, but seldom used by the cardinal. But in this, his and his fellowes madness is made manifest unto all men; that what maketh for them, they can be contented to entertain it; that which is not for their profit, lightly to regard it: that which makes against them, utterly to discard, and cast it to the middin or dunghill. Would they use the four Gospels as the four first, and( I say still) best councils are used? If for shane they might, they would, even as plainly: which they do in some sort, though with some more show of wit in covering more closely their treachery. will they use later councils better, that abuse those so wickedly? Or how may we think they regard any, seeing they respect these so little? Or how can Bellarmine and his puefellowes hold, that councils confirmed by the Pope, cannot err? as he endeavoureth to prove in a whole book by poor arguments, God wot; and yet confesseth plainly, that they do err.  
35 The first that subscribed in the fift general council, was Eutyches, Episcopus Constantinopolios novae Romae, 
An. Dom. 553. Iustiniani primi, 27.  the Bishop of Constantinople which is new Rome: the next, Apolinaeus Episcopus Alexandriae, Bishop of Alexandria. The Bishop of Rome subscribeth not at all, neither seemeth he to haue been there, either by himself or his legates. Those are mentioned in every session or collation, and none from Rome. For this fift council( which Saint Gregory honoureth as the first four) although I find nothing by our aduersaries contradicted in it, yet Bellarmine putteth a doubt which it is. 
Distinct. 15. Sicut. De council. l. 1 cap. 6.  Many think it not that which was celebrated under Agapetus and Menno, and which is in the second Tome of councils, under the name of the fift council, for that was particular, and went before the fift council. The other that he held to be the true fift council, the second of Constantinople, he saith, That the great Bishop was not there by himself, nor his legates. Here is a double doubt, reserved perhaps for some advantage. If a man should take the former, and allege it for the fift general council, that is denied to be it, and therefore will be easily put off. If the other should be urged, the Pope was not there by himself, nor his legates; therefore that is nothing. Yea but the Pope did confirm it by his libel or letters: Nicephorus is witness. What account Nicephorus is made of by the Papists, 
Infra cap. 9.  will afterwards appear, when we speak of Histories. Why should we trust him, whom themselves discredit? But the truth is, the Pope was not there by himself, nor any other, nor confirmed it, as if it could not stand without him. But the Fathers thought they might lawfully, and did in fact, both consult and conclude without the Pope. But Bellarmine is loathe it should be so, and therefore will not confess it though it were so.  
36 justinian in his Epistle to this fift council, hath, Semper studium fuit orthodoxis& pijs Imperatoribus, Patribus nostris, pro tempore exortas haereses per congregationem religiosissimorum Episcoporum amputare,& rectâ fide syncerè praedicatâ, in place sanctam Dei Ecclesiam custodire. The orthodoxal and religious Emperours, our progenitors, ever had this care, to lop off the new sprung heresies, by a religious congregating of Bishops; and by faith sincerely preached, to preserve the holy Church of God in peace. After this he remembreth the former four general councils: of Nice against Arius, that it was congregata, gathered by Constantine, who was in the council, and had holpen the Fathers. Of the second, which was at Constantinople against Macedonius, that Theodosius, Congregatis in regiâ urbe 150 sanctis Patribus, cum& ipse particeps fuisset Concilij, damnatis praedictis haereticis, vnà cum impijs eorum dogmatibus, fecit rectam praedicare fidem: Theodosius calling together 150 Fathers in the regal city, when himself was a part of the council, condemning the said heretics together with their impious opinions, caused them to preach the right faith. Of the third, which was at Ephesus against Nestorius, it is said: Theodosius junior piae recordationis, congregauit Priorem Ephesinam Synodum, cvi praesidebant Celestinus& Cyrillus sancti Patres,& directis judicibus qui deberent Concilio interest, compulit& ipsum Nestorium ibi pervenire,& judicium propter eum procedere: Theodosius the younger, of religious memory, gathered the first Ephesine council, over which was set Celestinus and Cyrillus, holy Fathers. And the Iudges directing who ought to be present in the council, compelled even Nestorius himself to be present, and iudgement to proceed against him. Of the fourth, at Chalcedon against Eutyches: Piae recordationis Martianus congregauit Chalcedone sanctos Patres,& magnâ contentione inter Episcopos factâ, non solùm per suos judices, said etiam per seipsum in Concilium pervenit,& ad concordiam omnes perduxit: Martianus of pious memory, gathered the holy Fathers at Chalcedon; and a great contention arising amongst the Bishops, not alone by his Iudges, but by himself coming to the council, he bringeth them to an agreement. More afterwards of the care of lo the Emperour to writ to all Bishops, Ad omnes ubique Sacerdotes scripsit, vt unusquisque propriam sententiam manifestaret de eodem sancto Concilio. He wrote unto the Priests of every place, that every man should make known his own opinion of that holy council; at last saith, Nos sequentes sanctos Patres,& volentes rectam fidem sine quadam maculâ in Dei Ecclesiis praedicari, &c. We following our holy Fathers, and willing the true faith without pollution to be preached in the Churches of God, &c. with like sentences of religious Emperours.  
37 Whereby it is clear, how much, not onely by their favour and counsel, but also by their authority they encouraged good Bishops, and called councils to the rooting out of heresies, and establishing of the truth of the gospel. Indeed Vigilius Bishop of Rome refused the other Bishops in a council, because there were few western Bishops, as if that would prejudice a council called by the Emperours authority. But it was answered, there were but few in other councils, and that it mattered not much whether there were or not. So little then did the Bishops of the East respect the Bishop of Rome, or his fellowes of the West.  
38 If I should enter into an exact discourse of the Romanists dealing with the sixth council, especially to acquit Honorius late Bishop of Rome, from the taint of the Monothelits heresy, it would ask more then an Herculean labour. It was called under Constantine the fourth, Pogonotus, in the year 678, against the Monothelites, and consisted of 171 Bishops, who were gathered together again with others, to the number in all of 227. Bishops, and sate in Trullo the Emperours palace. This is sometimes a good council, sometimes a bad, sometimes the fift, sometimes the sixth, sometime neither, but Quini-sextum, the fift-sixt council, like an Androgenus or an hermaphrodite, neither male nor female, but both, or either, or neither, or what they list themselves, to their best advantage.  
39 Surius thinketh it pity to cashier it quiter, 
De Canonibus sextae synodi admon.  for a few ill Canons that make against the roman synagogue, because he finds other that seem to serve his turn. Turrian a Iesuite will haue it true and good, forsooth it furthers his purposes. 
In Diatrib. l. 5. cap. 1.  But Albertus Pighius a Canon will none of it, but both it and the next are adulterous and bastard; these are both roman catholics: whether will you beleeue? Pighius is confident above measure. Albertus Pighius vir doctus& pus( saith Melchior Canus) Pighius a learned& a godly man, doth show by many arguments, that the acts which are carried about under the name of this council contain many errors. Yea he calleth it ter execrandum Concilium, a thrice accursed council. And, Quod ad Concilium Constantinopolitanum( quintum& sextum, respondet enim vtrisque) non fuit legitimum. As for the councils( fift and sixth, for he answers to them both) it was not lawful. And afterward saith, it was neither called nor confirmed by the Bishop of Rome, neither was it universal, because many of the western and eastern Patriarkes and Bishops were wanting.  
40 But this contentious pertinacy of Pighius must be reproved( saith Canus) who to man out an opinion, that he hath once broached, adventures to weaken by vain conjectures, councils which haue been received by the Churches Decree. How far may the study of contention and perverse obstinacy prevail, when heat boiles up? And may not another Papist be as perverse and dogged as Pighius is presumed to be? The council Quini-sextum Bellarmine calleth profane, as Pighius his sixth thrice-accursed. Canus confuteth their Canons in many words. 
Lib 5. c. 6. loco. come. Summa council. pag. 328. Tom. 1. disp. 54. sect. 1.  But Caranza in his Epitome will haue them, and giveth them full authority; so doth Suarez the Iesuite, who allegeth one of them with great approbation of all. And Gratian allegeth them in great good earnest. even as they serve their turns so they approve or rejects those Canons. See the battle of the frogs and mice.  
41 Though Bishop Canus saith, Abiat nunc Gratianus qui Trullianos Canones sextae Synodo tribuit. Farewell to Gratian, that would charge the sixth council with the Trullian Canons. Yet Suarez the Iesuite when he had cited the 79 Canon for the pure delivery of the blessed virgin Mary, 
Tom. 2. qu. ●5. sect. 2.  saith, Quae definitio magnamhabet autohritatem, quoniam illi Canones praeterquam quod plus quàm à 220 Patribus editi sunt, in septima Synodo, Canone primo approbati videntur. Which definition hath great authority, because those Canons beside that they were set forth by more then 220 Fathers, they seem to be approved in the first Canon of the seventh council. And this he proveth by Surius, who hath also observed, that the said council, and that of Florence, and Adrian, and Michael, Bishops of Rome, used the authority of these Canons, which Innocentius reciteth also out of the Decrees of Gratian, as they were cited by him. Which befell Thomas of Aquine, and other learned men sometimes, that trusting Gratians diligence, allege the chapters of the Decrees, with lying Authors and titles.  
42 Is not Gratian a perilous fellow, that deceiveth Popes, councils, Saints and all? And yet he is the best founder and Patron of the Popes law. master Harding our countryman was taken in the same snare; for he citeth this council in Trullo to be a very ancient one, 
reply, art. 5.  to prove S. james his mass to be worth the acceptation. And Gregorius Holoander one of cardinal Bellarmines catholic Authors, was caught in the same spring, Sancta sexta Synodus grauissima sententia Apostolicos Canones agnouit: The sixth holy council by their grave sentence acknowledged the Canons of the Apostles. So was cardinal Turrecremata set by the heels. For he vpon Gratians word saith, Ex quibus satis apertè apparet, By them it appeareth clearly. using the authority of them as classical.  
43 Suarez notwithstanding to save all whole, 
ubi supra.  and his cause and friends harmless, saith, Quamuis quorundam Graecorum temeritate aliqui eorum deprauati esse dicantur, hic tamen( de quo agimus) nunquam in dubium reuocatus est. Although some of these Canons be said to be corrupted by certain of the Greeks temeritie: yet this( of which we speak) was never called into question. Where he leaveth in suspense and suspicion, all save that which seemeth to serve his own turn. Yet Bellarmine fearing that they may make more against him then for him, will rather cashier a few friends, 
De Rom. Pont. l. 2. c. 18.  then admit for their sakes many enemies, and saith plainly, Nullus roboris sunt isti Canones, these Canons are of no force. For they are not the Canons of the true, lawful, and general council; but of another certain conventicle, which entitled herself falsely by the name of the sixth council. Whence it followeth, that this sixth false Synod, either was not general, or was not lawful: For general, and lawful it cannot be, where the authority of the first Sea is wanting.  
44 So many and so intricate questions growing about this council and the Canons thereof, will its greatest aduersaries refuse it in toto in all? No, that will they not, by any means. Honorius the Pope, heretics honour saved, they will do reason to serve their turns. 
De council l. 1. c. 7.  First, Bellarmine of the same council and Canons saith, Hos ergo Canones dicimus partim reprobatos. That these Canons are partly reproved, Because the Pope was not there by himself nor his Legates, while these Canons were casting: and partly approved, because although those Canons haue no force of themselves, yet some of them were afterwards approved by the Pope, or other lawful councils. He neither knows nor cares whether, but ad bonum ordinis, to do him service: as the 82 Canon of painting images was received by Adrian the Pope, and the seventh Synod.  
45 But in my mind he giveth a better reason in another place, marvelous plausible in the Pope and his merchants ears, 
De council. l. 2. c. 8.  and that is ab utili, from profit: which more prevaileth at Rome then the words of a Prophet. Because ille Canon 82 de picturis utilis erat eo tempore, That Canon the 82 of Images, was profitable at that time to the question then handled. So I dare swear he will say of more of them, if they fit his foot as well. 
Lib. 7. c 3.  And Bellarmines brother Melchior Canus, as hard a friend as he is to that Trullian council, and the Canons of it, yet he can take the 19, and discharge it valiantly against Caietan, as the Midianites that slue one another.  
46 variety they say breeds delight, but certainly this diversity breeds confusion. How can a man rest vpon councils thus traduced, mangled, maimed, abused, above all measure or mean? These are the first six, which Bellarmine of his bounty affords us, as accepted& reverenced by vs. We entertain them with love, we yield them their due honour, we will not ask so much as Bellarmine must allow: That we may use the laws, themselves impose: that we may use the councils as they do; though we may not with our credits, we will not for our honesties. Let them thus abuse them, that despised credite, and renounced honesty. I will conclude all I will haue said of these six councils with Bellarmines last shift, and that they are almost all corrupted by the Grecians that envied and emulated the romans honour.  
47 Dico sine dubio, without all doubt, I say, 
Bell. de Rom. Pont. l 4. c. 11.  That the name of Honorius was inserted among the names of those who were damned in the sixth council, by those that envied the roman Church; and so whatsoever was there said of Honorius. Secondly, it was almost an ordinary custom amongst the Grecians to corrupt books. The sixth council found many corruptions made by heretics in the fift. And gregory saith, that Constantinopolitans corrupted the council of Chalcedon, and suspects the same to be done in the Ephesine; and adds, that the roman copies are truer then the Grecians, and giveth a strong reason. Quoniam Romani sicut non acumina, ita nec imposturas habent: Because the romans as they haue blockheads, so they haue little wit; and little wit, little craft. Cicero had a better conceit of his own country and countrymen, when he saith, said meum judicium semper fuit, omnia nostros vel inuenisse per se sapientiùs quàm graecoes, aut accepta ab illis fecisse meliora, &c. 
Tusc. lib. 1.  My iudgement ever was, that the romans were more wise for invention then the Grecians, or made things better which they received from them; and I am sure the Grecians declined when the romans flourished, as a subdued people are debased under their conquerors. If the Grecians haue corrupted the third, fourth, and seventh councils, what marvel is it if they corrupt the sixth? In what case are men, if the first and chief councils be thus corrupted, nay be so diversly handled, may be thrust out, and brought in, in part, or in all, when these Doctors list? How can we trust them? How can we repose confidence in them? And this of the first six councils.  
48 To descend unto the rest in this manner were a burdensome labour unto me, and a tedious task for the reader, and perhaps needless for either. Yet I will bestow a few lines in some, and those not many. The rest I will leave to be censured by those, I haue, or shall mention. A good Mathematician may measure Hercules by his foot.  

Bell. de Rom. pontiff. l. 2. c. 15.  49 Sardicense Concilium constat vniuersale esse probatum: It is evident that the Sardian council was universally approved; more universal then the great council of Nice, saith cardinal Bellarmine. For there were 376 Bishops; which were more then were in the Nicene council by 48: as well approved, for it is taken to be the same with the Nicene. Non minor est authoritas Sardicensis, quàm Nicenae Synodi, The Sardican council is of no less authority then the Nicene, because the most part of the Fathers that were at the one were also at the other. And no new thing appertaining unto faith is added to the one, that was not in the other. Gregorius de Valentia will also haue it a general council, 
Anal. fid. catho. l. 7. c. 11. Epit. pag. 281.  by the testimony of grave authors. And Baronius will haue it a general council in all points. Why then is not this numbered among the general councils that are approved by Bellarmine? Because they haue no other shift to excuse Zozimus the Bishop of Rome his forgery of the Nicene council, to the African Fathers. Why doth he put so general, and so approved a council amongst his demie-reprobates? Forsooth because there is a coal at one end will burn his fingers, to save himself harmless he will hold it at the other end, to put out the fire. A craftier companion there never lived. Haue not romans their wits about them now as well as ever the Grecians had?  

Canon 36.  50 We allege the council of Elibertine against making of Images, and placing them in the Church, Placuit picturas in Ecclesia esse non debere, ne quod colitur& adoratur, in parietibus depingatur: It seemeth good unto us, that pictures should not be in the Church, lest that which is worshipped and adored should be painted on walls. 
De Imaginibus l. 2. cap. 9.  It it sport to see how Bellarmine sweats and tewes, to answer this with the utmost bent and extent of his roman wit. But I leave those answers. This to our purpose. When we produce this very ancient piece of evidence, Bellarmine disgraceth the whole authority of the council. It was but a council of 19 Bishops, but a provincial council, and not confirmed, and it seemeth to haue erred in other Decrees. When Sixtus Senensis should answer this Canon, which he nor all the Papists in christendom can do, with any so much as probability, for their life, he prefaceth and disgraceth it: Prouinciale Concilium Elib. à decem& octo duntaxat Episcopis, in Hispania peractum. A provincial council of 18 Bishops only holden in spain." Bellarmine as the truth is, saith 19, but Sixtus thought belike to curtal them by one, that another may come after and say 17. So by little and little to make them no body. But both, and indeed others of their rank, take this exception, that they were so few. Bellarmine might haue remembered what he had said before, where he gave a better note then he doth now take notice of, or put in practise himself: Omne Concilium non est tanto meliùs quantò maius, &c. every council is not by so much the better, by how much the greater: for the council of Arminum( which was an heretical council) had 600 Bishops, the first of Constantinople but 150.  
51 Suarez keepeth a fell coil about this council, 
Disp. 54. sect. 1  in the matter of Images. Difficiliùs explicatur decretum Concilij Elibertini, &c. The decree of the Elibertine council is more difficultly explained. That because it was but provincial, and but of a few Bishops, Canus doubteth not to grant that it erred; but others answer, that that council did onely forbid the proper images of God, and others say, that it forbade images to be adored, and painted after the manner of the Gentiles. said haec sine fundamento d●cuntur: But all this is said without ground, for the words of that Canon, in the first Tome of councils and in Gratian, are, 
Distinct. 4. c. Placuit.  that what is worshipped in Churches, should not be painted on walls. Out of which words it may not obscurely be gathered, that images there, are not simply forbidden, but that they should not be painted vpon walls, which law at that time might be profitable. For that council was about the time of the Nicene council, when as yet idolatry flourished. Wherehence it might easily fall out, that images of Saints painted on walls, might by the infidels be irreverently handled. So answereth Allen, dial. 5. c. 16. Sanders lib. 2. cap. 4. Ayala lib. de trad. 3. p. c. de Antiq. imag. who giveth another reason of that Decree, to wit, because images painted on walls might be easily defaced. But because this inconvenience by diligence may be avoided, and that old necessity is now ceased, therefore that Decree is abrogated by use, and in the seventh Synod such images are admitted to be painted on walls. Thus dally they with the ancient reverend councils, when they speak against them.  
52 But will they use them so when they make for them? No I warrant you. 
Lib. 2. c. 9.  For Melchior Canus allegeth it, and that rightly, for the Epistle to the Hebrewes without all exception. And Bellarmine himself( as little account as he makes of it in our case) doth not onely allege it, but urge it, for his fasting vpon Saturdayes. And good reason: for the case is altered, 
Bellar. de oper. bon. in particulari, lib. 2. cap. 18.  quoth Ployden. Perspicuum est ex Concilio Elibertino, it is clear by the council of Elibertine. Now this council is a cleeare witness, in this case and against marriage of Priests, Bishops, Deacons and Subdeacons. The three and thirtieth Canon is authentic without derogation or impeachment, either of Canon or council. And Nocturna peruigilia sublata sunt omninò Elibertini Concilij Sanctione, 
Bibl. Sanct. l. 6. annot. 152.  saith Sixtus Senensis. Night watches are taken utterly away by the Decree of the Elibertine council. Besides, Gratian hath at least ten of this councils Canons dispersed in the Decrees which stand for good law. And into whom Bellarmine placeth in the list of his roman writers, and Gratians good master, finding it not so good for his great master of Romes profit, hath left it quiter out.  
53 Thus they cheat the whole world vpon all advantages, as if they were bound by obligation, and solemn vow to do nothing for the truth, but against the truth. Quis vos fascinauit? 
Gal. 3.1.  Who hath so bewitched you? I could add unto these the council of Alexandria, so commended by Ruffinus, that beareth the praise, which the former council justly deserved; Few they were in number, 
Hist. lib. 2. c. 2●  but for integrity of faith and manners, many. Yet this council is now no council, no not so much as vouchsafed a room among the councils, or by Bellarmine among good, or indifferent, or nought, or any at all.  
54 Pererius( speaking of the interpretation of Caietan and Thostatus, of Pluit Dominus à Domino, 
In Gen. c. 19. §. 35.  The Lord rained from the Lord) saith of the Syrmian council, Verùm ante omnes Patrum authoritates: But before all authorities of Fathers, the Syrmian council seemeth to make certain this exposition. And afterward: Neither may we doubt of the credit of this council, as well for the determination of other councils approving theirs, as Saint hilary his authority, who acknowledgeth this council for Catholicum& sincerum, both catholic and sincere. How could a man conceive of this council, but that it was absolute and without exception? Yet Pererius himself in the next Paragraph but one, doth somewhat derogate from it: Sciat Lector Concilium istud postea fuisse probatum, non quoad omnia: And yet the Reader must take notice, that this council was afterwards approved, but not in all things. It is preferred before all the authorities of Fathers, the credit of it must not be doubted of, it is catholic and sincere, and yet it is not approved in all. And Bellarmine turns it to the order of Hermophroditi, and saith, it was a general council, yet in part approved, in part not.  
55 Such are the councils of Frankford, of Constance, and Basil, though called by themselves, confirmed by their Popes. Frankford confirmatum fuit quoad illam partem, Confirmed in one part, and reprobated in another, because it is against the idolatrous worship of images, allowed by the second of Nice. Basil also is currant, quantum ad primas Sessiones, as far as the first Sessions go: but base coin, quantum ad vltimas Sessiones, as far as the last Sessions reach. I had thought, that posteriores cogitationes be salubriores, the last the best. The worst of these is that of Basil, which is approved in nothing, but about the dispositions of certain benefice, which was yielded unto for peace and quietness sake. ask Gregorius de Valentia, 
Greg. Valent.  which councils were approved by the Pope? and he will tell you, that all are good that are in the Tomes of the councils, &c. saving the council of Basil.  
56 Yet ask of him again in particular of the council of Constance, 
Greg. Valent. analys. cathol. l. 8. c. 7.  and you shall hear what he saith: Respondetur, Decreta illius quidem Sessionis Concilij Constantiensis non habere certam authoritatem. Nam ea tantùm Martinus quintus probavit quae essent circa fidem determinata conciliariter, hoc est, adhibita prius disputatione& sententiarum collatione, rectè atque sedatè, sicut fieri in Concilijs assolet, instituta: It is answered, the Decrees of that Session of the council of Constance, haue no certain authority. For those onely which Martin the fift did approve were good, which were determined concerning the faith in good earnest, 
Conciliaritèr.  that is, were concluded after disputation permitted, and collation of sentences rightly and quietly, as was wont to be used in councils. Illa vero Sessio quinta Concilij Constantiensis edita fuit, importunitate tantùm quorundam schismaticorum, non nisi admodum tumultuariè, vt ex acts Concilij constat,& benè à Caietano,& ab aliis animaduersum est: But that fift Session of the council of Constance was decreed onely vpon the importunity of certain schismatics, and that very tumultuously, as it is evident by the acts of the council, and hath been by Caietan and others well observed. Porrò Concilium Basiliense nunquam fuit confirmatum: etsi ante apertum sanè schisma fuerit habitum pro legitimo, quoad inchoationem quidem,& prosequutionem eius Concilij attínebat, vt rectè quoque notavit Caietanus: moreover, the council of Basil was never confirmed, although verily before the open schism it was holden for lawful, concerning the beginning indeed, and prosecution of that council, as Caietan also hath rightly noted. Here is the beginning approved, and the end disannulled; the end embraced, and the beginning rejected, just as it pleaseth them. And as they can apt it to their purposes, so hath it force, or no validity.  
57 I will note but one more, and that is that of Africke or Carthage, whereof Saint Augustine was an honourable member, among 217 Bishops more then were at the first council of Constantinople, or the first of Ephesus, two of the first four general councils, and therefore of much reverence. This council, especially for the last Canons sake, which seemeth to make for the Romanists in numbering the books of the Scripture, as if those which we justly hold apocryphal, were of the same authority with the canonical Scriptures, cardinal Bellarmine and the rest of his brethren hold in great account. And therefore it is opposed to the Laodicene council, long before it in time, and so ( if antiquity haue predominancy) the better: 
De council. l. 2. c. 8.  Concilium Carthaginense est maioris authoritatis quàm Laodicense, tum quia posterius, tum quia nationale fuit,& praeterea confirmatum à Leone quarto: The council of Carthage is of more authority then the Laodicene council, both because it was the latter, and also because it was national, and besides was afterwards confirmed by lo the fourth. Three reasons to give this council pference before the Laodicene, one because it was later, therefore antiquity hath not pference in councils; another, because it was national, the other but provincial: a third, because this was confirmed by Pope lo the fourth, the other was not.  
58 These men that so much pretend antiquity, now prefer novelty, the latter before the former. And it was also confirmed by the sixth general council, and Pope Adrian, as appeareth in the Decrees. 
Dist. 16. c. Quoniam,& cap Sextam. joh. Turrecr. l. 3. c. 3.  And this in the Cardinals opinion, makes a national or a provincial council to be in the nature of a general: Aliquando reperitur Concilium unius nationis aut regionis dici vniuersale, sicut in Concilio Africano: Sometimes a council is found in one Nation or province, to be called universal, as the council of Africke. howsoever" the poor council of Laodicene may shift, I know not, yet you hear it hath the approbation of another general council and Pope. But the council of Carthage is without question authentic in the Romanists opinion, who haue not a like evidence for the authorizing of apocryphal Scriptures in all their learning. 
Ca●.  This Carthaginian council we allege for the abridging of appeals ad transmarinas partes, beyond the seas, and against the pompous titles of the sea of Rome: Non appelletur princeps sacerdotum, aut summus sacerdos, Let him not be called prince of priests or highest priest: or as Gratian adds unto these words, Vniuersalis autem nec etiam Romanus Pontifex appelletur: But as for universal, the Bishop of Rome shall not be so called. What will cardinal Bellarmine say to the authority of this council, now it so plainly and pregnantly maketh for us? 
De Sum. Pont. l. 2. c. 25.  Quidam locus in Concilio Carthaginensi vel corruptus est, vel è margin irrepsit in textum: There is a place in this Carthaginian council corrupted, or crept out of the margin into the text. Or if that will not serve them, that which graced it in respect of the Laodicean council, It was a national, therefore to be preferred, Now it is a national with a But. Concilium Carthaginense nationale fuit, 
De council. l. 2. c. 8.  nec ferebat leges vniuersae Ecclesiae, said tantùm Episcopis africa, itaque neque prohibuit, neque prohibere potuit, ne Rom. pontiff. diceretur princeps sacerdotum: The council of Carthage was national, and made no laws for the universal Church, but onely for the Bishops of Africa; therefore neither did it forbid, neither could it forbid, that the Bishop of Rome should be called the Prince of Priests.  
59 What will Bishop Lindan say to this malepart censure of the African Fathers? 
Panopl. l. 3. c. 4  Quod Concilij Africani tertii cvi diuus Augustinus interfuit, decretum, in 8 Synodo in Tullo congregata, quia fuit approbatum, atque in Rom. Pont. Ecclesiaeque Apostolicae authoritate roboratum, in dubium vocari nequit à pio catholicon, Ecclesiaeque Christi filio: Which decree of African council, wherein Saint Augustine was present, was confirmed in the eighth council in Trullo, and afterward strengthened with the consent of the Bishop of Rome: and the authority of the apostolic Church, cannot be called into question by any pious catholic, and the son of Christs Church. How is cardinal Bellarmine then either a pious catholic, or a son of Christs Church, who extenuateth that which is so strongly barocadoed by such invincible fortifications, as his own fellowes, his dear mother the Church, his unerring father the Pope? yea himself also in some cases? Yet like an ungracious son of his mother the Court of Rome, and his great father the Pope, he can say, 
De Rom. Pont. l. 2. c. 25.  that these African Fathers were deceived by ignorance. A saucy and foolish part of a friar( he was no cardinal when he wrote this,) so malepartly to confront and tax so ancient, so grave, so learned Bishops, such Saints gathered together in so great a number, their Decrees confirmed by the Pope himself, another council, the whole representative Church; and therein to contradict himself, who approveth the same council in other cases. Let him look to it, whether it can stand with religious integrity, or civil honesty; with learned construction, or reasonable persuasion, to commend and disclaim, to advance and cast down, to magnify and vilify, to build and destroy, vpon all advantages.  
60 Or if they will use this large and unbounded licence, why may not we use our lawful and reasonable liberty, in taking just exceptions unto some councils, when good occasion is offered? I will conclude these considerations of councils in particular, with a reasonable motion of the Iesuite himself unto Caluin; I will ask no more but that he return& reflect it vpon himself. 
De Sanct. beatitu. l. 1. c. 10.  Caluinus contrà inuocationem Sanctorum, Caluin against the invocation of Saints, bringeth as a chief argument, a testimony from the third council of Carthage, but in the same council, Chapter 47. the books of Machabeis are approved, either therefore let Caluin receive the books of Machabeis as canonical and divine, or let him not terrify us with the authority of this council, from the invocation of Saints. Neque enim dicendum est eos Patres in uno sapere, 
There is much doubt of the 47 Canon, none at all of the other.  in altero delirare. For we may not say the Fathers did wisely in one thing, and doted in another. May not we say the same to the Iesuite and his fellowes, not onely of this council, but also in their best and most approved councils, but especially of those that are partly received, partly rejected. Either let cardinal Bellarmine renounce in the Bishop of Rome, the name of universal Bishop, and chief Priest, and Prince of Priests: Let him displace images out of Churches; give no more jurisdiction to the Bishop of Rome, then other Archbishops, Metropolitans, and Patriarks haue in their Churches. Let Constantinople be equal in authority and jurisdiction with the roman Church: and hold that councils are above the Pope, that no appeals may be out of Africa, to any beyond the sea, &c. or never let him deter us with the authority of councils. For no man will say, that the Fathers gathered in councils were wise in one thing, and doted in another. I never red of any on our part, that haue thus used any council, or spoken that of any, which cardinal Bellarmine hath said of many. And therefore certainly he and his Synagogue yield far less reverence to councils of any sort, then our Church doth, whereby they justly deprive themselves of the second evidence of Antiquity, which is the councils.  
61 Wherefore our saviours counsel may stand for our direction, 
Mat. 22.21.  give unto Caesar that which is Caesars: give unto God that which belongeth unto God: That unto councils that belongeth unto councils, that unto Scriptures which belongeth unto Scriptures. 
De Baptis. contra Donatist. l. 2. c. 3.  Which Saint Augustine expresseth most significantly in more words: Quis nesciat sanctam Scripturam, &c. Who knoweth not the Scripture canonical both of the old and new Testament, is contained within its certain bounds, and that it is so far to be preferred before the following Bishops letters, that of it no man may doubt, no man may dispute, whether it be true or right, whatsoever is known to be written therein? But as for Bishops letters which haue been, or are written after the Canon once confirmed; and peradventure by the more wise sentence, of some more skilful in the same point, and by the more grave authority of other Bishops, and the wisdom of the more learned, and by councils may be reprehended, if they haue erred in any thing from the truth. Yea the councils themselves which are held in diuers regions or provinces, do yield, without any circumstance to the authority of more full councils, which consist of the whole Christian world. Yea and those plenary councils often haue been amended the former by the latter, when by any experience of things, that was opened which was shut, and that was known which before was secret, and without any swelling of sacrilegious pride, without any stiff neck of arrogancy, without any contradiction of cankered envy, with holy humility, with catholic peace, with Christian charity.  
62 happy were the state of the Christian world if this might be faithfully observed: and thus far we subscribe most willingly. Let Gods book the holy Scriptures keep its due respect and predominate over all, as it best deserveth; then let one Father be examined, yea and corrected, if need be, by more; the Fathers by provincial councils, those by national, those by general, the former by the latter, if they will, by learning and wisdom be reformed, without partiality, with à saluo jure, a saving the right of the blessed Bible, the holy, canonical, undoubted, Scriptures of God.  
63 If this method of Saint Augustine cannot be admitted and observed by the Romanists, I will say with the same Father, in the same case, in the words before going. Certè nobis obijcere soletis Cypriani literas, Cypriani sententiam, Cypriani Concilium. Cur authoritatem Cypriani pro vestro schismate assumetis,& eius exemplum pro Ecclesiae place respuitis?— You Donatisticall Romanists, you use to object the decrees of Fathers, the Canons of councils, the authority of ancient both times and persons; but why do you allege their mistaken, or misapplied authorities to support your errors and idolatries, and yet refuse the councils and Fathers when they make for the truth of the gospel, and peace of the Church? This your partiality makes your obstinate madness manifest to all that are not distracted by the same frenzy. This shameth your Champion with his more then Goliathian brag of councils, 
Campion. Rat. 4.  Concilia generalia mea sunt, primum, ultimum, media, his pugnabo: general councils are mine, the first, the last, and all between, with these I will fight. When God knows, and a great part of the Christian world sees, and I hope the ingenious and religious Reader by this time perceiveth, that the Romanists haue deuested themselves of Scriptures and councils. They will none of them, they care little for these: and therefore we enter as in our own right unto the quiet and peaceable possession of them both, being abandoned of the pretended possessioners; but indeed tyrannicall intruders vpon this precious inheritance of God and his Church.  
64 And therfore concluding, that our aduersaries haue neither the first, nor the best councils, we can afford thē a few of the worst and the last conventicles. Neither yet indeed care they for any at all, but onely to make show, and deceive the world. Their very council of Trent is not received, nor ever was in this land, and therefore cannot blind vs. Nay, I cannot see how any old Conncell can oblige many nations, that are not now subjecteth to their Canons, in as much as they were not received in some places, nor heard of in others many yeares after. 
Leonardus Lessius de Iustitiâ& jure. lib. 2. c. 22. dubit. 13.  For, Decreta Concilij generalis, quae per decennium in aliquâ prouinciâ non sunt recepta, amittunt vim suam,& desinunt obligare: The Decrees of a general council, which in ten yeares is not received in a province, doth lose its force" and bindeth no longer. Doth he not make a council a strong foundation of truth, when it may be overthrown for ten yeares discontinuance? We use not councils so. If we did, we might well be ashamed, and so might the Romanists, if they were not past shane.   

CHAP. VIII.  
Whether Protestants or Papists admit or reject the third evidence of antiquity, the Fathers.  
I Cannot sufficiently marvell, that so long experience, and so evident proof, of our ingenuous acceptation, and daily use of the ancient Fathers, cannot move our aduersaries consciences, so much as to confess, that we haue a reverend and due regard of them, as of a good and profitable evidence of antiquity. 
Supra. c. 5. B. Iuell.  For as before is observed, Bishop Iuell of famous memory, a precious jewel indeed, when he was employed to fight the battels of God in the Church militant,( now set in the glorious Diadem of our blessed saviour in his Church triumphant) made an open, resolute, and just Challenge, to all the rabble of the Romish catholics, offering the trial of our cause to all the antiquity which next succeeded the Apostles of our saviour Christ, in the first 600 yeares, and that in 27 articles, that are in question between us and them: He performed his Challenge, obtained victory over his aduersaries, and yet triumpheth gloriously. His works remaining without farther answer in the whole( although snarled at, and railed on in some parts) above half an hundred yeares; and I am persuaded will so stand still to the worlds end.  
2 read all or any of the writers in the reformed Churches. Their books do not onely testify, but proclaim the same, to any eye that doth not wink, to any ear that is not stopped, to any heart that is not either frozen in the dregs of dark superstition, or inflamed with the fury of Romish malice and i●olatrie. 
D. Reinolds.  Doctor Reinolds hath been complained on by a malevolent adversary, as I haue heard( and it may be true) for having his margin larger then his text: That he hath more allegations then lines, and so his learning is not his own, but other mens; for he saith little or nothing but he hath an author for it. Is not this a shrewd fault? Much like a Lady that without cause found fault with her bread, and sending for her Baker, ranted at him for that the bread was nought, but could not tell wherein the fault lay. The Baker being required to tell the fault himself, confessed there was a fault, to please his Lady, and he thought it to be, that there was too much floure in the bread; the lady( like a good housewife) was well satisfied, and bad the Baker amend it,& put in less. Thus it fareth with the minions of Babylon, they find a fault, and the fault is, there is too much floure of Scriptures, councils, Fathers, Histories, and all kind of learning, and this is turned to our reproof.  
3 To insist vpon particulars were infinite, let this suffice the indifferent Reader, that we profess our reverence to the Fathers in our preachings, in our writings, in word, in practise, in conferences, in disputations, in Cities, in universities, among ourselves, against our aduersaries. This we haue done, do yet, and will do; neither shall the strongest son of the roman Haraphath be ever able to wrest them out of our hands.  
4 All this and much more notwithstanding, our aduersaries are not ashamed yet to say, Explodunt Patres adversarij, Our aduersaries hiss out the Fathers, 
Campion. Rat. 5.  as Campion. Or, The Protestants scorn the Fathers, as Doctor Hill. Or, They make no more account of the Fathers, then of Adam Bell, and bevis of Hampton; Or, Fathers, councils, antiquity, Church, common consent, 
survey. l. 1. c. 3  all these the new Apostles haue rejected: as D. Kellison. Or, Nullius saeculi politiam& formam Ecclesiasticam admittunt, omnium saeculorum ritus& ceremonias damnant: contra vniuersos Patres& Scriptores Ecclesiasticos excipiunt, &c. They admit the policy or form ecclesiastical of no age, they damn the rites and ceremonies of all times, they except against all the Fathers and ecclesiastical writers; 
Prompt. Cathol. Dominica. 7. post. Pentecost. Muri civit. sanct. Fund. 7. survey. l. 1. c. 4  as Doctor Stapleton. O●● yet they cry out against us as well abroad, as at home, even yet after all our protestations and practise: We abandon Fathers, as a fresh Iesuite raileth. Or as Doctor Kellison again, Whiles our Reformers refuse the authority and doctrine of the Fathers, they cut themselves from the Church of Christ. Let him undergo this censure that is convinced to be guilty of these accusations. He that hisseth or explodeth the Fathers, that scorns them, that makes no more account of them then of Adam Bell and bevis of Hampton, that rejects them, excepts against them all,( or against any one unworthily) and refuseth their doctrine and authority( wherein they all consent, or the most of them, which are our aduersaries own limitations) let them be cut off from the Church; yea if they dare venture the doom, as we dare, woe worth them that do all things which they lay to our charge; but indeed themselves do them, not we.  
5 To justify ourselves in the fight of all men, let the indifferent reader peruse Saint Augustine, not in a few sentences, but whole books, de Praedestinatione& gratia, de Natura& gratia, de Gratia Christi, de Praedestinatione Sanctorum, de Bono perseuerantia, de Praedestinatione Dei, de Gratia& libero arbitrio: Of Predestination and grace, of Nature and grace, of the Grace of Christ, of Predestination of the Saints, of the Good gift of perseverance, of Gods predestination, of Grace and free-will, and other points of Christian religion, against the Donatists, and the Pelagians, wherein he is wholly ours, none of theirs. In these most abundantly, in all other points most sufficiently, he maketh for us, and we frequently allege him. ask Melancthon of Saint Augustine. 
Melanc. praefac. in Sanct. tom. opruem Lutheri.  Huius aetatis errores, vt emendarentur, saltem aliqua ex parte, Augustinum Deus excitauit, hic mediocriter expurgauit; nec dubito si judex esset controuersiarum huius aetatis, habituros nos eum {αβγδ}, certè de remissione gratuita, de iustitia fidei, de vsu Sacramentorum, adiaphoris expressè nobiscum sentit. God raised up Augustine, that the errors of that age, at the least in some part, should be amended, he hath indifferently purged them; neither doubt I, should he be judge of the controversies of this age, but we should haue him of the same mind with vs. Truly his iudgement is expressly with ours, concerning free remission, justification by faith, the use of the Sacraments, and things indifferent. Where he hath much more of the same Father, to the like effect. And commendeth other ancient writers, who from his light saw the truth, and published it in many things.  
6 Saint jerome above any Father most skilful in the tongues, diligent in his studies, industrious in his search, vntired with labour at home, unwearied with travell abroad, residing most in the East, where the most monuments of antiquity, for plenty and authority, were then to be found; discerned and distinguished between canonical Scriptures and apocryphal. Not as resting vpon the Canon of the Iewes, but as all learned Christians had done before him, and then did, together with him, as might be now, and after shall be plainly proved.  
7 Ambrose for justification by faith onely: Epiphanius not onely against Images, but against diuers other heresies now defended by the Romanists, gregory against the supremacy both of all others, and his own Sea. justinus Martyr, for the plain and simplo administration of the Lords Supper, 
Apolog.  without Massing or sacrificing, elevation or adoring, carnality or transubstantiation. Theodoret for Christs spiritual presence in the Sacrament, without such tricks and quaint devices and distinctions, as the Romish 
The Turkes Pope.  Mophti hath conceited, Chrysostome, for reading Scriptures in known languages, and the common use thereof among the levy both in hearing it at the Church, and reading it at home in private houses.  
8 Not to press infinite particulars; we avouch and aver, that many of the ancient Fathers were eminent in some things above the rest,( as in these mentioned:) all of them in most things we profess, yea in all things fundamental in the reformed religion, most pregnant. And therefore we deny not their antiquity, we refuse not their authority; we reverence their age, we reject not their works, we counterfeit nothing in their names, we neither cast them into ignis purgatorius, to consume or obscure them, nor castrate them, by an Index expurgatorius to maim or mar them, we neither burn them with fire, nor brand them with infamy. All which our aduersaries haue done, and worse, with sin and shane to them and theirs for ever.  
9 In which case it fareth with the Romanists, in their malicious slanders against us, as it did with their ancestors the persecutors of the true Christians in the primitive Church. The heathen objected to the believers worse idolatry& filthiness to be done by them in secret, 
Euseb. l. 4. c. 7.  then their Priests did openly and in the sight of the sun. themselves they could not justify that were indeed guilty, and therefore impeached others of greater crimes falsely; that their gross idolatry might seem, if not in all tolerable, yet in part excusable in the comparison. So deal the Romanists with the faithful professors of Christs truth at this day. To shade their own shane, they would impose that on us which we never imagined in thought, but themselves haue openly practised in dead, in the view of the whole world. And yet glory under pretence of antiquity, as if they onely entertained, and we cashiered the Fathers; when in very dead and truth, themselves abuse them most intolerably, reject them most contemptuously, rail on them most contumeliously, and entertain them onely as mercenary souldiers, for present necessity, not to advance them to dignity, or preserve them in honour. Or as counters, that stand sometimes for a thousand pounds, sometimes for a farthing. Or like Players, that are brought on the stage, sometimes like Kings, with great admiration, sometimes like fools or clowns, with as great derision. They are angry with us, as if we did not admit them, or any of them, without all exception: they will take liberty themselves to use, or rather abuse them, at their own indiscretion, and no man may say, black is their eye.  
10 It is true, that diuers of our writers haue branded some, that haue been brought under the name of Fathers, to be children for yeares, and bastards for generation, in comparison of the Fathers that were ancient indeed, and of undoubted birth. Then outcries were made, that when they could not answer the authority, they would discountenance the author. Now Bellarmine, Baronius, possevine, and Sixtus Senensis are ascended to our opinion, and aclowledge their minority and illegitimation as well as we.  
11 It is as true, that exception hath been taken against diuers corruptions of editions, translations, and some forgeries. This hath been also taxed as an injurious imputation, wrongfully and without cause pretended, but impossible to be proved. Some of our friends haue seemed to appeal from Fathers, or to except against them, as Bellarmine noteth. 
De Missa. l. 1. c. 15.  You shall hear what our aduersaries do on that behalf, how they take the same exceptions themselves, and justify us in that they haue formerly condemned us: and yet seek still to outface us and the truth, as if they were the very quintessence of antiquity, and we the very feces or excrements of debased novelty; cuius contrarium verum est: but you shall find the contrary, 
Mat. 11.19.  and in time wisdom shall be justified of her children, and justify them too. And God will reveal that unto the most ignorant, that now is manifest onely to the learned, That not we, but the Romanists, do that most palpably, with which they challenge our Church most impudently and injuriously, as the gentle Reader, even with short attention, shall most easily discern and perceive. Wherein they haue used most egregious impostures, and such as they which know them not, will hardly beleeue them. Those which shall know and understand, will detest and abhor them, if they haue any zeal of Gods glory, any remorse or sense of a good conscience, any compassion of the Churches afflictions, any desire of the ignorants conversions, any regard of the Fathers credits, any care or desire of their own salvation. My hearts desire onely is, that all partiality and fore-prising laid aside, the very truth of God may appear on this behalf, and that each party, according to the evidence thereof, may be justified or reformed.  
12 The worst that we say of the Fathers in general, or in particular, or that we would any other should say, is, that most of the Fathers had their errors, their blemishes, their spots. They were not without their slips, their faults. Some of them erred in many things of less moment, some in matters of greater consequence. I need not descend unto singular persons or opinions, they are noted by those painful and industrious Chroniclers, in the 4. Chap. of almost every century. Some by Luther, Melancthon, Peter Martyr, Caluin, Iuel, and other writers of the Christian catholic Church. The most are confessed by the late and modern roman Courtiers. justine Martyr, Irenaeus, Papias, Tertullian, Victorinus, Lactantius, Apolionarius, severus, Nepos; most of the Fathers were of mind, that because the world was created in six dayes, 
read Canus l. 3. c. 3. of the Fathers errors, which both he with us, and we with him, account holy. August.  therefore it should end in six thousand yeares: Irenaeus, Hilary, Lactantius, jerome, justinus Martyr; and how many besides, were Millianaries? A fearful opinion. How erred that holy Martyr Saint Cyprian in rebaptisation? Augustine in damning Christians children vnbaptized, to hell fire? not to a conceited Limbus, with their poena damni onely, but to the damneds hell, with poena sensus. In giuing the Eucharist to children as soon as baptized? How Tertullian and Origen, 
Bellar. de Purgat. l. 2. c 8.  by our aduersaries condemned for heretics in many particulars? How Hierom in second marriages? How Benedict, that 
quaere.  commanded the Eucharist to be given to a woman that was dead? I am loth to ripp up this old sore, which hath been, and well may remain covered under the veil of reverence and charity; undeniable by any, confessed by our aduersaries in the general often: and humbly acknowledged by themselves, that they may easily, and haue certainly erred often. That either they might say of themselves, while they lived, with Saint Hierom, 
jerome.  Errauimus iuuenes, emendemur senes: We erred when we were young; as we grow elder, so let us wax wiser. Or of their writings after their departure, with Saint Augustine: Neminem velim sic amplecti omnia mea, 
De bono perseueran. c. 21.  vt me sequatur nisi in iis quibus me non errare perspexerit: I would haue no man so to embrace all my writings, that he should follow me in any thing, but wherein he perceiveth I err not. Or better if better may be: Homo sum, 
Aug. in Psa. 85  & quantum conceditur de scriptures sanctis, tantum audeo dicere, nihil ex me: This I say to you brethren, but if I expound not as certain, be not angry; I am a man, and as much as is granted unto me out of the holy Scriptures, so much I dare say, nothing of myself. Thus modestly do the Fathers speak of themselves; thus do we reverently respect them; I would our aduersaries could but afford them thus much.  
13 Of them all we may say with Saint Hierom, without impeachment of their credit, advantage to our captious aduersaries, or derogation of our duties towards them: 
Epist. 62. c. 2.  Scio me aliter habere Apostolos, aliter habere reliquos tractatores; illos semper vera dicere, istos in quibusdam vt homines aberrare: I know how to esteem the Apostles, and how other writers; that they ever speak the truth, but these in some things as men do err. God knoweth that this is true; and we will writ, we will speak, we will think no worse of them. That as it pleased God to lay open in his word the manifold imperfections of the best patriarches, Prophets and Apostles, to show that all had sinned, and were destitute of the glory of God: 
Rom. 3.23.  concluding all under sin, 
Rom. 11.32.  that he might haue mercy on all: so it hath pleased the same God, that knoweth all men to be liars, to suffer the Fathers of the Church to err, that we may know they were but men, and that we are onely bound to the truth of God, which he hath graciously revealed in his word. As for the Fathers, they may all conclude with Saint Augustines period: 
Aug. in Psa. 85  Ergo fratres siue illud, siue illud sit, hic me scrutatorem verbi Dei, non temerarium affirmatorem teneatis: Therefore brethren, howsoever it be, take me here to be a searcher of the word of God, not a rash affirmer. A grave and gracious speech.  
14 Thus much are our aduersaries bold to say of them when they please, which is ingenuity, yea virtue in them. But( in their Censure) this very same, or less then they say, is impudency and 'vice in vs. What would they say of us? what tragedies would they make, 
Abb. Vspergē. pag. 412.  if we should say, Resistendum est quibuscunque in faciem, siue Paulus, siue Petrus sit, qui ad veritatem non ambulat Junii: We may resist any man in the face, be it Paul, be it Peter, if he walk not after the truth of the gospel? Yet thus said pus the second without controlment. And no doubt he alludeth to Pauls reproof of Peter, Lyra, whom Bellarmine claimeth for one of his classical authors of the roman Church, is bold to say of the Priests, of whom God said, 
Deut. 17.12.  He that will not hear, or stand to the sentence of the Priest, he shall die: yet saith, Si Sacerdotes quicquam dicunt falsum, quodque àlege Dei est alienum, non sunt audiendi: If the Priests shall say any thing that is false, or averse from the Law of God, they are not to be heard. And therefore he addeth his own practise, and groundeth it on Saint Augustines authority: 
In Matth. 1.  Non debet aliquis moveri, &c. No man may think much if I depart in this from the opinion of Hierom. For the sayings of the Saints are not of so great authority, but that it is lawful to hold contrary unto them, in those things which are not determined by the Scriptures; as Augustine saith in his Epistle to Vincentius, of the writings of the holy Doctors: This kind of writing is to be distinguished from the canonical Scriptures, for testimonies are not brought out of them, as if a man might not think otherwise. A sound practise vpon a good rule.  
15 Not onely the current, but the torrent of our aduersaries tread the same path, whether we do it or not; as Torrensis, A man may lawfully dissent from the Fathers, 
Confess. August. l. 1. cap. 11. Tit. 1.  so he do it with modesty. But who shall judge of this modesty? If one of ours should say so, our modesty with them, and in their construction, would seem plain impudency. Stapleton our bitter countryman, and virulent adversary, confesseth of the Fathers, that sometime, and in some cases, 
Princip. Doct. l. 7. c. 6.  Hallucinantur interdum& malè colligunt, They are deceived sometimes and gather amiss. Melchior Canus a Bishop of their own, is bold with the Fathers, with some by name, with some if they be but two or three, with some if they be more, if they be not all; and saith plainly, that neither one or two, nor half, no nor the most part, make a certain proof in matters of faith. As to reject one or two were impudence, 
Lib. 7. c. 3.  so to admit them and hold them for certain, were more imprudencie; neither may any man be lead by this error: That if Ambrose or jerome hath done or spoken any thing against the custom or doctrine of this time, it is lawful for him to do the same; with much more in that Chapter to this purpose.  
16 But what if they speak against the truth of Scriptures, which is more then custom and the doctrine of the time? cardinal Caietan as learned as any of his rank, is bold in this behalf; and saith, that God hath not tied the exposition of the Scriptures, unto the sences of the Fathers, 
In praefac. come. in lib. Mosis.  but that a new sense agreeable to the text, though it go against the stream of the Fathers, may be good. This Melchior Canus reputeth a rash and hard speech, yet Andradius defendeth it, 
Canus lib. 1. c. 3. defence. tried. Conc. l. 2.  neither doth Canus himself utterly condemn it. And to say truth, saith he, to follow our Ancestors in all things, and to set our feet in their steps, as children do in sport, it is nothing else but to condemn our own wits, and to deprive ourselves of our own iudgment and stability to search out the truth. 
Praefac. in Apocal.  I like well the speech of Ambrosius Amsbertus, concerning Saint jerome and Saint Augustine, which I could wish were observed in censuring all the Fathers, that were Fathers indeed. First, he commendeth them both highly, then he presumes not to prefer either in comparison, lest he should seem to detract from one to give to the other, yet concludeth, that no man should reprehend him, si quem ex his mihi placuerit, secutus fuero, If he please himself in choosing whom he would follow. Here is great wisdom, modesty and discretion: which I desire to find in all that profess learning on either party. For certainly the learnedest now are in many things beholding to the Fathers that lived in ancient times. He would not be so tied to the Fathers, but that he might depart from them when they slide from the truth. And indeed why may not a poor wise man, by long experience, and much reading, and diligent observation, deliver a city by his wisdom, when all the grave Senators haue either not seen the danger, or ouerslipt the opportunity? Or why may not Saint Augustine be used by a later learned man, as he used Saint Cyprian, 
Cont. Cresco. Gram. lib. 2. c. 32.  vpon just occasion? who considered of his writings by the canonical; and what he found agreeable to the holy Scriptures authority, he received it with his due commendation; what was otherwise, he would refuse it by his leave.  
17 It cannot be denied, but that few of the Fathers had farther skill in other tongues then in their own: the greek Fathers haue little shown that they understood the latin tongue at all; the latin Fathers make it evident, that they had no great skill in the greek tongue; very few( though some) had in-sight in the Hebrew tongue at all. If a writer or Preacher in these dayes haue good knowledge in all these learned tongues, be able of himself to understand the old and new Testament in the prime language wherein they were written, hath the help of all the Fathers writings before him, questions ventilated by which Scriptures were debated in exactest manner; what reason is there, but that such a learned man now, may amend that which was amiss in former times? What hinders but that time with these adiuments and helps may produce a hidden truth, and succeeding age may find that treasure, which( though known to heaven yet hide in earth,) may reform the Church to her first integrity?  
18 unto these I may add Bellarmine a cardinal as well as Caietan, and of his mind, which he very modestly uttereth, 
De verb. Dei lib. 3. c. 10. ad arg. nonum.  Quis neget multos veterum Patrum habuisse excellentèr donum interpretandi,& fuisse spirituales? Et tamen constat quosdam ex praecipuis eorum non leuitèr in quibusdam lapsos. Who can deny but that many of the ancient Fathers had the gift of interpreting excellently, and were spiritual? Yet it is evident that some of the chief of them, fell in some things not of small moment. 
Bellar. ib.  Doctor non proponit sententiam suam vt necessariò sequendam, said solùm quatenus ratio suadet: Which verily is true and ingeniously written; A Doctor proposeth his sentence, not that it must necessary be followed, 
Non leviter.  but as far as reason persuadeth. 
Coelo deducere lunam. Flectere si nequeam suseros, Acheronta mouebo. Victorius.  But if we speak but such a word as their catholic Cardinals, and other their fellowes haue done, Medea of Rome would bring the moon from heaven; and the whore of Babylon if shee could not with her curses move God, with her blasphemies shee would rive and turn up hel against vs. Quis veterum Patrum( saith Marianus Victorius) est qui idem testimonium diuersè interdum non interpretetur,& qui modò unius opinionis fuit, alterius postea factus non sit? Which of the ancient Fathers is there, which doth not interpret the same testimony in diuers manners? and which was of one opinion now, and was not afterwards of another? A great imputation, yet no harm, a friend, a fellow, a follower, that is, a Papist writes it: and thē it is well enough. For some of our writers to haue said but as much, or scarce so much as these, in this matter and manner, in them is an inexpiable transgression, a contempt, a debasing of all antiquity.  
19 Non propterea damnandi sunt Patres quod aliquando errarint, quia Deus fabris in domo sua operantibus indulget, 
Villauin. de rat. stud. Theol. l. 4. c. 6. obs. 2.  etiansi non semper aurum vel gemmas, said interdum quoque foenum& stipulas superstruant. The Fathers are not therefore to be condemned, because they sometime erred; for that God doth pardon workmen in his house, although they do not ever build with gold and precious stones, but sometime hay and stubble. And again, Palàm est Patrus omnes, 
Idem ib.  quantum: libet insignes vita innocentia atque eruditione, subinde verbo, scriptóve offender; It is evident that all the Fathers, although eminent for innocency of life and learning, yet did sometime slip in word or writing; which he doth illustrate by many examples in that observation. Thus far our aduersaries and we concur, that the Fathers may and do sometimes err, and therefore are not in all things to be followed; beyond this I protest that I never red any Author, I never heard any Preacher writ or speak in derogation of the Fathers, on our part.  

Dialogo 1.  20 I am not ignorant how vehemently Feuerdentius fretteth, as if he were in a fit of a burning ague, and taxeth Melancthon, and Caluin and others for despising and vilifying of the Fathers. For Melancthon, he allegeth an impression of his works in 1544, which I could not attain unto. That which I haue seen hath no such thing. What his censure is of Saint Augustine, 
Eod. cap.  and some other Fathers is delivered before. A book called Scutum fidei, which he also produceth, I haue not seen, neither know I the Author. But for Caluin, his words of him are, that he calleth Augustine Theologastrum, blaterantem nugas, quòd {αβγδ}, Latinè reddiderit verbum, a petty divine, prattling trifles, because he misinterpreted a greek word. The railer either never red the place vpon S. John, or else speaketh against his own conscience a manifest untruth. For vpon the first of John Caluin saith, in the discussing of another word: Rectè ergo Augustinus, Saint Augustine said well. And afterwards again, Excusatione digni sunt veteres Ecclesiae scriptores. The ancient writers of the Church are worthy excuse. The words that sound towards Feuerdentius slander are: 
Caluin in joan. c. 1.  Miror quid Latinos mouerit, vt {αβγδ} transferrent, verbum. Sic enim vertendum potius esset {αβγδ}. Verùm vt demus aliquid probabile secutos esse, negari tamen non potest quin sermo longè melius conveniat. undè apparet quam barbaram tyrannidem exercuerunt Theologastri, qui Erasmum adeò turbulentè vexarunt ob mutatam in meliùs vocem. I wonder what moved the latins, that they should translate the greek word with so unapt a latin word. For they should haue so translated another greek word, more properly. But to grant they had some probability, yet it cannot be denied that another word is far more apt; wherehence it appeareth what barbarous tyranny those petty divines used, who so turbulently vexed Erasmus, for turning a word by a better then was used before.  
21 Caluin hath not an evil word of Saint Augustine; but of the Bardi and barbarous bellie-burst divines, that vexed Erasmus, which Saint Augustine never did. 
Feuerdentius Ibid.  Another place from Caluin he hath out of his Institutions. Simulque eius( id est Augustini) acuta, erudita& pia commentaria dicit falsa, profana, inepta, absurda, plusquam anilia deliramenta, efficta fabularum insomnia, allegorias pueriles& frigidas, hominem in omni doctrina varium& in constantem, quem de crepida vetulae amoueant desideria. And he calleth his( that is, Augustines) acute, learned and religious Commentaries, false, profane, foolish, absurd, worse then old wives tales, feigned dreams of fables, frozen and childish allegories, a man in all learning wavering and inconstant, one that would turn up an old womans stomach. In the place thus quoted there is not one of these scurrilous words of Saint Augustine, no not one. He is once name, twice alleged against popery, 
Caluin. Institut. lib. 3. c. 20.§ 20.  and in the margin of one Edition which I haue seen, there are these words: responsio clarissima authoritate Scripturae& Augustini testimonio firmata. An excellent answer confirmed by the authority of the Scripture, and Augustines testimony. What a lamentable case is this, that so without all care or conscience any should so wilfully lie, and slander? Caluin indeed saith somewhat of Saint jerome vpon the 19 of matthew, 
jerome in Mat. 19.  but not without cause. I hope Feuerdentius, nor any of his fellowes dare defend all that S. jerome speaketh of marriage, which is the matter wherein calvin justly taxeth him. That of Beza against Saint jerome is as idle, for it resteth rather vpon Erasmus report, then vpon Bezaes censure: and if such was Hieroms mind, he erred.  
22 It is made a great matter, that Luther in the confidence of the truth which he professed, and which he knew to be grounded vpon the Scriptures, once said; Dei verbum supra omnia, diuina maiestas mecum facit, vt nihil curem, si mill Augustini, mill Cypriani, mill Ecclesiae Hieronimianae contra me starent. Deus errare& fallere non potest, Augustinus,& Cyprianus, sicut omnes electi, errare potuerunt& errarunt. Gods word is above all, the divine majesty is on my side, so that I need not care though a thousand Augustines, a thousand Cyprians, a thousand Hieronima Churches should oppose me. God can neither err nor be deceived. Augustine and Cyprian, as all other the elect, both could and haue erred, and did err. There is much modesty in these passages; but hear a Papist, and compare their speeches without reference to God or his word, which Luther doth: Ego vt ingenuè fateor, plus uno summo Pontifici crederem, 
Cornelius Mussus in Rom. cap.  in his quae fidei mysteria tangunt, quam mill Augustinis, Hieronimis, Gregorijs, ne dicam Richardis, Scotis, Gulielmis. Credo enim& scio quod summus Pontifex in his quae fidei sunt errare non potest, quoniam Ecclesiae authoritas determinandi, quae ad fidem spectant, in Pontifice residet. Et ita Pontificis error vniuersalis error Ecclesiae esset; vniuersalis autem Ecclesiae errare non potest. Nec mihi dicas de Concilio, credo enim quod plus attestetur Spiritum sanctum regere Ecclesiam, si judicium paenes Pontificem sit, quàm si paenes Concilium sit. Humanae quippè sapientiae opus videri potest quod Concilium Patrum non erret. At videri non potest nisi Dei opus esset, sicut reuera est, quod vnus homo qui suaptè natura facilè errare potest, nunquam erret in fide, &c. I, as I ingenuously confess, would more credit one Pope, in matters that concern the mysteries of faith, then a thousand Augustines, Hieromes Gregories, not to speak of Richards, Scotoes, or Williams. For I beleeue and know, that the chief Bishop in matters of faith cannot err, because the authority of the Church in determination of things belonging to faith, is resident in that Bishop. And so the error of the Bishop should become the error of the universal Church. But the universal Church cannot err. speak not to me of a council, for I am confident that it is certain the holy Ghost doth better govern the Church, if the iudgement be referred to the Pope then if it be referred to a council. It may seem to be the work of a human wisdom, that a council of Fathers doth not err. But it cannot otherwise be supposed then the work of God( as it is indeed) that one man who naturally is apt to err, should not err in faith &c. observe this passage well.  
23 See the difference. Luther prefereth God the Father, and his divine majesty before all; which is religiously spoken. But here the Pope in his power is set before all, with such monstrous amplifications as are incredible, and unpossible, and savour of the highest blasphemies. Now would it be considered, how far in peremptotie terms, and in continued practise, the roman catholic writers go beyond this, first in general of them all, then in particular of some: whereby it will appear, what account they make of this evidence of antiquity, when it standeth in their way.  
24 sylvester saith, Ecclesiae consuetudini magis standum est, 
Summa de Bapt. 4. num. 5  quàm authoritati Augustini& aliorum Doctorum: A man must rather rest vpon the custom of the Church, then vpon the authority of Augustine and other Doctors. custom, one of the vncertainest things of the world, which may be pictured blind, and vpon a wheel, as the heathens did Fortune; which hath most damnified the Church, both in her temporal state,& in her spiriturall service of God, is preferred before the Fathers. We dare not say so much; if we should, those that love us not, would and might justly condemn vs. Let the thing in question be what it will: yet custom should never prevail against authority, except it haue better reason and authority to support it. Yet so are our aduersaries wedded to blind and unconstant custom, that they not onely prefer it before the Fathers, but equal it with the very divine Scriptures of God, Non solùm Ecclesiae decreta,& sententiae authenticae sunt. &c. Not onely the Decrees& sentences of the Church are authentical, whereunto without contradiction we must stand, but also her very practise and customs are as the holy Scriptures. For the holy Scriptures& the customs of the Church haue equal right, and the same affection of piety is due to both. How many customs were there in the time of the Fathers which are not now? How many now that were not heard of in those dayes?  

Lib. 7. c. 3.  25 Melchior Canus avoucheth, that the holy Fathers, after the writers of the Scriptures, were inferior and human. That sometime they fainted, and sometimes brought forth a monster, beyond the order and course of nature. If a Protestant had spoken or written so monstrously of the Fathers, he should haue been houted and shouted at, like a monster indeed. 
De Rom. Pont. l. 2. c. 27.  But Bellarmine slily saith of the Pope, Si ipse vt pater ab omnibus honoratur, non habet ipse ullos in Ecclesia patres, said omnes filios: If he be honoured of all men as a Father, then he hath no Fathers, but all are his childrenn. The Popes head hath all the Fathers wit, his brains are their brains, he one for all; 
Doct. Prin. l. 7. c. 10. l. 10. c. 11.  is not this a compendious course? But Stapleton steps to it more desperately, and Magistrally concludeth, that neither councils, nor Fathers, nor any thing but the Pope is judge of all controversies: prove this and take all for me. But who are these to james Gretzer, the most vehement and virulent spirit that ever set pen to paper? He goes to it( without fear or wit) with down right blows, and knocks all the Fathers in the head, as one man at one stroke, in Bertrams person, whose case would be discussed more at large. By whose usage we may see and perceive how our aduersaries esteem of antiquity.  
26 This Bertram lived in the dayes of Carolus calvus( as our aduersaries grant,) this was about the year of Christ 870. He wrote a book of the Eucharist, wherein he confuteth and confoundeth the doctrine of the real presence, for Transubstantiation was not then hatched, nor heard of. This book could not be suppressed, and that is the Romanists grief; 
Index Belgicus.  but he is so trimd in their Index expurgatorius, that they devise many tricks to shuffle over his authority, with denying, glozing, sophisticating, a quid pro quo, an inuisibilitèr, for a visibilitèr, with such like dishonest shifts, as the basest Mountbanke and shane of physicians, the vildest pettiefogger and stain of Lawyers, the wranglingst sophister and blemish of logicians, would be ashamed, and blushy, to make, or offer. This is laid to their charge, by the learned on our part. Some are so nice, as to hold their peace, for fear the more it be stirred the more it will favour ill in the sense of any conscionable Christian. Some say very little, because they will not say nothing. But james Gretzer like a mad man, passing through thick or thin, saith what they all think, and that is this: Dum prohibetur, negamus prohiberi Patrem; 
Lib. 2. c. 10.  When Bertram is forbidden, we deny that a Father is forbidden. For he is said to be a Father, who feedeth and nourisheth the Church with wholesome doctrine, &c. For this is not an usual matter, to damn errors and errants, if by hurting they become new. We haue an example of this in Pope Gelasius, who by a published law shooke Tertullian and Origen, and others, thought exceeding ancient, out of the hands and use of Christians. For this right ever is, and hath been, and shall be in the Church, that she carefully remove such things as may be hurtful to the flock, and if she may prescribe a whole book, it may be lawful for her to cashier a part of a book, whether much or little, either by cutting it out, or wiping it off, or blotting it, or simply leaving it out, and that for the Readers benefit. Thus he.  
27 And what can more discover their gross impudency, in offering all manner of violence and desperate destruction to all antiquity? The practise whereof, in an Edition of Ambrose, Iunius discovers, as an eye-witnesse in lions, 
Iunius in Praefat. judicis Expurg. Belg.  being shewed it by the Examiner of Frelonius print: where two Friers, against the full consent of all ancient Copies, blotted out, and put in, at their pleasure, to the great loss of the Printer, the shaming of themselves( but that they are past shane) and to the cozening of all that should buy and trust that corrupted Edition. Which makes me rather beleeue that which Helias Hassen Mullerus reporteth also of his own knowledge, as both an ear and an eye-witnesse: 
Triumph. Papal.  In a Library at Lampsperg, I saw( saith he) Chrysostomes and Hieroms works, in whose books those things that savoured a little of Popery, either were covered with papers, or razed forth, or blotted with ink. And when I asked father Lutzius what that meant? he answered, because that reading did not seem catholic, and that young schollers might easily be offended at them.  
28 If this be not the ready way to the utter overthrow of all antiquity, let any Christian that hath a heart judge. Facilis descensus averni: It is an easy matter to run headlong to hell; and no way director then this. Or at the least may we not justly say that to you, which M. Harding layeth unjustly to our charge? 
Respon. ad Apol. apud Iuel. p. 22.  The ancient Fathers are but men, if they please you not: but if you find any colour of advantage but in the new schoolmen, ye make much of it; so that your own opinion is the rule to esteem them or despise them. Or doth not Gretzer give the same advantage against all the Fathers, as against that one? Or do not the Romanists by their Index Expurgatorius, and their Index librorum prohibitorum, verify and justify in the sight of all men, that their own opinion is the rule to esteem them, or despise them?  
29 To convince our aduersaries yet more clearly( though it need not) in this their abusage of the ancient Fathers, we will descend unto particulars, and observe how they take old for young, and young for old, few before many, some with opprobrie, and open, not onely contradiction, with more sauciness, but with base and contemptible terms( as they do the Scriptures) which in us were plain blasphemy; certainly in them it is extreme impudency.  
30 ask Bellarmine the measure of antiquity, and he will give you a rule: Qui ante annos sexcentos scripsit, vid●at an rectè recens appelletur: 
Apolog. p. 1.  He that wrote above six hundred yeares ago take heed how you call him a fresh man. Stand vpon this rule. 
De Missa. l. 2. cap. 12. in fine.  Let Bellarmine allege a miracle for the secret of his mass, Vsus est antiquissimus, though not six hundred yeares since; and if the custom began after that, it were most ancient. Ancient if you will, but not most ancient. But let us allege Oecumenius, an author approved by Bellarmine himself, and often alleged by him and others, as an ancient Father of the Church, for the state of Antichrist; either he will add to his text, tantum, and that is shane enough; or else he will lessen his authority, as if he were a new writer, though he wrote not long after Bellarmines antiquissimus vsus, his most ancient use; with much more impudency in himself, and not without a note of base contempt to the Father. 
Apolog.  said neque tanti faciendus est, cum sit author recens. I wiss you need not make so much esteem of him, seeing he is so new. Some are so stale, that they may stink, like Bellarmines miracles; some are so new, that they may be too sweet for his quezie stomach. This tantum& tanti, shows Bellarmine to be partial: tantus, quantus. Will not this serve to stop Bellarmines mouth for ever, when he allegeth Oecumenius? yea or Theophylactus? yea or Bernard? or Anselmus? or Hugo de Victore? or any other that hath written since, or about their time? You need not make such an account of these, they are too fresh, too new, too young to rest vpon.  
31 These and their yongers will serve to prove Peters primacy, and such like pontificial and profitable questions, as make for the pomp and benefit of the roman Bishop, or the facing out of falshoods in matters of religion. 
Bellar. de Ro. Pont. l. 2. c. 25.  But if they speak for us, they are too young, and great reason, for the case is altered. Suppose these are too young for their palate, will they use the old better? By no means. 
Fers aliquid? Fero quod satis. Intra. as Philip said. {αβγδ}. Veniat qui proderit hospes. Ipse licet venias Musis come. Hom. nile tamen attuleris, ibis Hom. foras. Bellar. de Scriptorib. Eccles. in Orig. Idem de verbo Dei. lib. 1. c. 9. Prateolus de haeres.  They use them as the Court of Rome do their suitors. If they bring nought, they are kept out; if they bring ought, they are let in. So the Fathers, if they make for them, they receive them with all friendly titles& applause; if nothing, they care not for them: if against them, they are worse then no bodies; nay they escape not without contumely and reproach.  
32 Shall I begin with a greek or a Latin? Origen and Tertullian, both of great antiquity? There are almost none more frequently urged in many cases then these, by Bellarmine, and other writers on their party. Origenes visus est in Gehenna ignis cum Ario& Nestorio: quinta Synodus, c. 1. dicit Anathema Origeni, sicut Ario, Nestorio,& caeteris haereticis: Origen was seen in hell fire with Arius and Nestorius; and the fifth council accurseth Origen as Arius, Nestorius, and other heretics. He is beside set in the most Catalogues of heretics, as a principal. Yet when he will bring him to answer Saint jerome, and all antiquity, about those apocryphal pieces which are bungled and clotted to the Prophet Daniel, he commends his authority; and good reason, for he speaks for him. And to make up a muster of Fathers, Parsons in his three conversions hath this Origen and Tertullian also, 
Three conversions, part 2. c. 2.§ 12. So do all Popish writers. M. cook. De Rom. 'pon l. 2. c. 5. De Monachis l. 2. c 34.  as famous writers, and catholic Doctors, within the first three hundred yeares. And Gilbert Genebrard plainly defendeth him.  
33 Tertullian is with Bellarmine when he pleaseth him, grauissimus author, a most grave author, a famous writer, and catholic Doctor. By Parsons and them as ordinarily cited as any other Father that hath written,( as hath in part been said) none more: yet if Tertullian offend him, he is an heretic; 
De Ro. Pont. l. 4 c. 8.  and if he answer him, he will tell you: Respondeo, non esse omnino fidem adhibendam Tertulliano in hac parte: I answer, that no credit at all is to be given to Tertullian in this case. In an other case he may perhaps be believed, but not in this. If Melchior Canus answer him, 
Canus loc. con. l. 11. c. 2.  he will say, that Irenaeus& Tertullianus conuinc●ntur erroris, Tertullian and Ireneus( his ancient) are convinced of errors: therefore disenabled to be sufficient" witnesses for a controversy. But these two were both tainted with heresy, neither is it denied by us, and therefore we refuse them as well as they. This is true: but this is the difference; we make no account of them in matter of controversy to conclude by them: our aduersaries not onely make use of them for illustration, but urge them also as occasion requireth for probation. 
De rat. stud. Theo. l. 4. c. 6. obs. 1. 2.  Villa Vincentius doth not only tax these, but with them, Irenaeus, Victorius, Papias, Methodius, Cyprian, Hilary, Epiphanius, Ambrose, jerome, Augustine: all of reverend antiquity, to err in some particulars, as all the Fathers else, never so much observed for innocency of life or learning.  
34 I need not set forth all the Fathers with those praises they right well deserve; neither to paint them with those colours wherein our aduersaries do adore them; nor to yield them those ornaments of reverence, which we do and can well afford them: onely let me deliver how rigid censurers our aduersaries and theirs are, when they speak not to their purpose, or sing not to their tune. Will you haue an expedite answer unto Saint Augustine, 
Muri civit. sanctae. fund. 2.  who is sometimes haereticorum terror, Catholicorum defensor, magnus Augustinus, africa decus: The terror of heretics, the defender of catholics, great Augustine, the ornament of Africa? 
De Sacram. Euch. l. 1. c. 11.  Si rursus obijcias Augustinum, respondeo( saith Bellarmine) Augustinum non expendisse hunc locum diligentèr. If you again object Augustine, I answer that Augustine did not consider of this place diligently. Which is clear by this, that he shortly shifted himself of this difficulty, saith the cardinal. again, 
De Rō. Pont. lib. 1. cap. 10.  add Augustinum ex sola ignorantia linguae Hebraeae esse deceptum: add this, that Augustine by mere and onely ignorance of the Hebrew tongue was deceived. Stapleton of Augustine; it was lapsus humanus, 
Doct. princ. l. 6. c. 3.  a human slip, caused by the diversity of the greek and latin tongue, which either he was ignorant of, or marked not. Will you haue master Hardings answer to the same Father, 
Contra Apolog. p. 92.  and another more ancient then he with him; If in a secret point of learning, Saint Augustine or Saint Cyprian teach singularly, we follow them not. 
De peccato orig.  Will you haue Albertus Pighius answer this learned Father? Non multum me movet Augustini sententia. I am not much moved with Augustines opinion. Mihinon placet Augustini ea de re definitio& sententia. In that point Augustines definition and sentence pleaseth me not. Will you see this bold fellow more desperately set on him? Quòd Augustini sententia, 
Contro. 1.  &c. That Augustines opinion is not onely uncertain, but false; thus me seemeth I can prove; and his conclusion is, That the sentence of Augustine is not onely uncertain, but certainly false; I haue sufficiently demonstrated saith he. He is so angry, that he never Saints him, though he name him often in this place. Was there ever live dog, that so barked at a dead lion? If Pighius alone were thus saucy, it should be our satisfaction, that the fact, or words of one should not be imputed to all; or that some of his own fellowes had reproved him for his malepertnesse. But master Harding and cardinal Bellarmine follow him in the same steps. S. Augustine is to them as he pleaseth them, and then what reverence hath he for his antiquity? God forbid we should so abuse S. Augustine.  
35 Saint jerome, a learned man, and an ancient Father. Yet Nicholaus Lyra first is bold with him, 
In Proph. Ioel c. 1. ver. 1. Lib. 2 cap. 11.  saving his reverence, he will not be of his opinion in that case: Non probatur sententia Hieronimi à Gelasio, saith Melchior Canus: Hieroms opinion is not approved by Gelasius in setting down the Canon of the Scriptures. cardinal Bellarmine is bold with him; in one case he saith plainly, 
De Rom. Pont. l. 4.  erravit, he erred. again, I admit( saith he) jerome was of this opinion, as who should say, what if he be? or let him be, it maketh the case never the better, he is made but as a chip in a keale pot, as a Gentleman said of a certain ceremony, it neither did good nor harm: the cardinal is not persuaded by him. 
De verbo Dei l. 1. c. 10.  Yet again, when Caluins objection out of jerome is to be answered; Sacerdotes qui Eucharistiam conficiunt,& sanguinem Domini populo distribuunt: when the Priest prepareth the Eucharist, and distributeth the blood of the Lord to the people. The cardinal answereth nothing but thus; 
De Sacram. Euch. l. 4. c. 26.  Nihil novi audimus, we hear no news; would this satisfy a catholic roman, if one of us should make such an answer? 
De Clericis. l. 1. c. 15.  In another case, Est hoc loco obseruandum, &c. In this place it is to be observed, that Saint jerome seemed not to be so very constant in his opinion; In so much that it is very probable that he was not very certain. 
De Rō. Pont. l. 1. c. 8.  Yet worse in another case, Quae sententia falsa est& refellenda: Which sentence is false, and in his place to be refuted; satis pro imperio. The cardinal might haue spared so plain a speech, to one as good as himself. For Saint jerome was a cardinal, as well as he, or else painters and Papists lie. And though this Saint jerome give a great testimony of Saint hilary, 
Epistola 7. ad Laet.  and perhaps too great, That in Hilarij libris pietas fidei non vacillat: In Hilaries books the piety of faith wavereth not; 
Annal. Eccles. Tom. 4. ad an. 369.  yet cardinal Baronius, better sighted then Saint jerome, can find some holes in his coat, and tell us, Nec ipse Hilarius naeuis caruit, Neither hilary himself wanteth his blemishes; and to conclude, Melchior Canus is yet bolder with Saint jerome; Quod Hieron. tradit ex veteri Historia, place tanti viri dixerim, in re sine dubio fallitur: That which Saint jerome delivereth out of the old history, by the leave of so great a man, without doubt in this he is deceived.  
36 That library of learning and school of virtues, Doctor Reinolds, said in a matter wherein he had good cause of exception, onely, Da veniam Cypriane, Pardon me Cyprian. Wherein he rather imitated Saint Augustine, then enforced a devised conceit of his own: 
D. Harding.  And for this is so canuased and coursed like a princocks boy, as if he had spoken blasphemy against all the Fathers. How much bolder is cardinal Bellarmine with Saint Cyprian, who answereth his authorities thus, 
De verbo Dei l. 4. c. 11.  Respondeo, Cyprianum haec scripsisse, cum errorem suum tueri velvet,& ideo non mirum si more errantium, tunc ratiocinaretur. I answer, that Cyprian wrote this, when he would defend his error, and therefore no marvell if he then reasoned as erroneous men do. Yet for all this to give a plaster to Saint Hieroms broken head, in another case Canus is content to prefer this one Hieromes opinion before Eusebius, Nicephorus, Hippolytus, 
Lib. 11. c. 3.  Ambrose, Epiphanius, and hilary: He is here a captain to command a multitude, he was before, gregarius miles, a common soldier, scarce worthy of a pay.  
37 Saint Chryosostome that excellent Preacher, who obtained his surname of golden mouth for his precious eloquence, is ancient, and worthy all credit, yet hear how he is served: In the exposition of a place of Saint Iohns gospel, 
Tollet. in jo. 7 si quis sitit. v. 37.  Tollet thus taxeth him, Enthimius, and other Fathers, Chrysostomus, Enthimius& alij antiqui Patres, de siti doctrinae haec exponunt verba, said rectiùs& commodiùs interpretabitur de doctrina,& de quovis bono gratiae, &c. Chrysostome, Enthimius, and other ancient Fathers, do expound these words of the thirst of doctrine; but they may more rightly and commodiously be expounded of doctrine itself, and of every good gift of grace. add as many as you will to Chrysostome, they must all veil bonnet to a fresh Iesuite cardinal. Yet again, Chrysostome, 
Idem ibid. Annot. 23.  Enthimius& Theophylactus, conveniunt in uno; said expositio haec violenta est& incongrua: These agree in one, but this exposition is violent and" incongruent. Another exposition though it be true, 
Idem in 4. jo. an. 23. De Maria virg. l. 4. c. 27.  yet it is confused and wants a commentary; Neither is Clemens Alexandrinus to be followed. Canisius also is bold with Saint Chrysostome and others. Chrysostomus, Amphilochius, Theophylactus, in the interpretation of these words, The sword shall pierce thy soul, impegerunt, stumbled. And to say the truth, it is a good horse that never stumbled. 
De Sacra. Bap. l. 1. c. 5.  And Bellarmine saith, that Chrysostomi sententia quam sequitur Theophylactus defendi non potest, The sentence of Chrysostome which Theophylact followeth cannot be defended. And in another case, he hath Saint lo with them, 
De Purgat. l. 1. c. 4.  and discards them all together. And that is remarkable that a Pope cannot pass the Cardinals censure, if he stand in his way; but this he doth as a Iesuite, who will overtop to the Pope, not as a cardinal that must be his vassal. 
De council. author. l. 2. c. 8.  In another place he mislikes his opinion, and joins Irenaeus and Cyprian with him, because they thought not well of things strangled, forbidden Act. 15. Contra fidem omnium codicum Graecorum& Latinorum, Against the truth of all books both greek and latin.  

De Rō. Pont. l. 4. c. 1.  38 Theodoret when he pleaseth cardinal Bellarmine, he is etiam inter graecoes Patres eruditissimus, even among the greek Fathers most learned: yet De error damnatus est, He was condemned of error. 
De Euchar.  Gregor. de Valen. saith, Theodoretus damnandus, he is to be condemned, and was indeed condemned in the fift council, 
Lib. 11. c. 6. 5. Synodo. Act. 4. cap. 13.  quoth Melchior Canus. And indeed the councils sentence is very terrible, Si quis defendit impia scripta Theodoreti, &c. anathema, If any man defend the wicked writings of Theodoret, which are set forth against right faith, let him be accursed. Yet Bellarmine to justify his title of Eruditissimus, giveth him and Origen( two sometime damned heretics, 
De Imag. sanctorum. l. 2. c. 5.  in the Romanists iudgments, and by the first council) the bucklers, against, or before the consent of all other Fathers, in the distinction of Image and idol. But when Bellarmine meeteth with him in the company of both their betters, he fares with the rest for all his Eruditissimus. Ambrose, jerome, Augustine, gregory, the four cardinal Doctors of the latin Church, in number like the four great councils, in number and pictures, 
Bellar. de Purgatorio, l. 1. c. 4  with a Man, a lion, an ox, and an Eagle, so ordinarily painted as they do the four evangelists: yet cannot privilege Theodoret and Oecumenius with their companies, but they are all rejected; and Bellarmines own opinion grounded vpon a few light conjectures, is preferred before them all. Sexta est sententia, quam omnibus anteferimus: The sixth opinion we prefer before all. When, for ought I see, it is one of the worst of all, as he that goes through the wood, and chooseth the crookedst stick. Vt mihi videtur( saith Maldonatus: 
In Mat. 16.24. ) As it seemeth to me, quamuis Chrysostomo& Theophylacto secus videatur: though it seem otherwise to Chrysostome and Theophylact, one Iesuite to two ancient Fathers, yea to ten if that will serve the turn; and that with a teste meipso, he prefereth himself, which is great arrogancy.  
39 Against the full stream of all the Fathers, I verily beleeue without any exception, the Franciscan Friers, and the jesuitical Fathers society, with their new found sodality, and the Pope accesiorie, and the council of Trent more then winking at it, hold; that the blessed virgin mary was without all actual or original sin. Sancti omnes qui in eius rei mentionem incidere, vnà asseuerant, All the Saints that ever fell into the mention of that matter haue together affirmed it, that she was not without sin. 
Canus. l. 7. c. 1 xvij. Fathers and children cashiered at once. De fide ad Pet. Diacon. c. 26.  He numbereth them for fear of failing, Ambrose, Augustine, Chrysostome, Emissenus, Remigius, Maximus, Beda, Anselmus, Bernard, Erard, Anton, Paduanus, Bernardinus, Thomas, Vincentius, Antoninus, Damascen, Hugo de Victore; you may add Fulgentius. In the same chap. Canus sheweth by two other examples, how Saint Augustine alone is preferred first before Basil, Eusebius, Chrysostome, Damascen, Ambrose, gregory, jerome, Beda, Raban, Strabo. And then again, before jerome, gregory Nazianzen, gregory Magnus, Chrysostome, cyril, evaristus Pope, and Origen. Where is their oath enjoined by the council of Trent, to all that should take degree in divinity, to follow vnanimem consensum patrum, the uniform consent of the Fathers? when thus they cannot onely prefer one to many, but none to all the Fathers? And make them all cyphers in Algurisme( as they say) when they please, and dispense with their oath without a Popes Bull.  
40 Epiphanius 
Epiphanius.  his Epistle ad unwelcome Hierosolymitanum, is alleged by us against Images, and so by consequent against the roman idolatry, which, to say truth, giveth it a great blow. Of this Epistle, first observe, that it is in Popish editions, printed in Popish universities, hath this grace added unto it, that where the works of Epiphanius are set down in catalogue thus: 
Printed at Paris. 1564.  Eiusdem Epiphanij Epistola ad unwelcome Constantinopolitanum Episcopum, varia eruditione salubríque admonitione plena. D. Hieronymo presbytero interpret. An Epistle of the same Epiphanius to John Bishop of Constantinople, full of diversity of learning, and of wholesome admonition, Saint jerome presbyter interpreter. What the mystery here should be, that John is is called Bishop of Constantinople, and the superscription of the Epistle itself should be called John Bishop of jerusalem; or whether it be a mistaking of the Printer, or other mispression, I know not. But the book printed at Paris, set forth by a Doctor of Sorbon, dedicated by an Epistle to all the children of the catholic roman Church; this very Epistle of the Father confessed to be full of all diversity of learning, and wholesome admonition, interpnted by Saint jerome, and therefore questionless approved by him; hath a note of advantage in the margin( even in the place which we urge,) seeming to make for Pilgrimage; peregrinationis Antiquitas, the antiquity of Peregrination, alleged by Bellarmine, 
De Clericis. l. 1. c. 1.  even in the very midst& marrow of those words which are against Images, is notwithstanding so strangely vexed, and tormented with the shifting answers of those Romanists, that an honest man would wonder how it were possible, men should so run to perdition, against their own conscience. Doctor Harding was not come to the quintessence of these desperate wits that now outface the world with utmost impudency. But as granting the authority, his answer is; If he be of the opinion you make him, yet is he but one man? Or, What, if this place maketh not against the use of Images? Or, It was not against all Images. poor shifts.  

He lived about the year 1350. Dialog. 2.  41 Cope in his Dialogues setteth the authority of simon Mataphrastes against this so ancient Father: as if a scullian should control his Lord and master. And for further help, in part out of Thomas Waldensis; 
Tom. 3. Tit. 19 cap. 157.  not so salt as bitter an enemy to the truth, denieth the Epistle, reproveth the translation( though translated by jerome,) and when nothing will serve, he flies in the Fathers face, and saith he was an heretic of the anthropomorphites sect, and therefore tare the Image of Christ. A thing of all other most unlikely, for that sect would haue Images: or that he was a jew; or it was not Christ Image: or of any Saint, but it was the image of Hercules or jupiter. Conuitiare audactèr aliquid adhaerebit: Slander hardly, somewhat will stick on. This is the trick of a right scold indeed. Baronius saith, 
Epit. anal. p. 426.  It is confictum aditamentum malè assuetum ab aliquo Iconclasta, A counterfeit patch, clotted on by some Image breaker; or saith he, vt detur esse Epiphanij, to grant it is Epiphanius; for indeed it cannot be denied, yet he hath another shift; that Epiphanius was angry that the Image of some profane man painted vpon the holy vail, should be hanged for the Image of Christ, or some Saint, at the entrance. This is against all the circumstances of the text; for who would imagine that a profane mans picture was brought into the Church? Secondly the Father doth not doubt of the picture in his memory, whether of Christ, a Saint, or a profane man: but whether Christ, or a Saint, he well remembreth not whose,& therefore it was not the picture of any profane man, but either Christ, or a Saint. Because this double dealing will not serve. Sixtus Senensis, 
Bib. sanct. l. 5. annot. 247.  goes to it with a threefold cord out of Damascene. Damascenus occurrit Epiphanio tribus responsionibus, Damascene occurs Epiphanius with three answers; first, Either this skipped or crept out of the margin into the text; or it was not the old Father Epiphanius, but some other of that name, or finally one swallow makes no summer. But of all these fancies and follies, 
De Imag. Sanctorum. l. 2. c. 9.  shifts and subtleties, Bellarmine thinks the best answer to be that which is commonest, verba illa esse supposititia, that the words are foisted in. Let Bellarmine himself be judge of these answers, and turn the persons.  
42 Hermannus answereth a place of Basil de Spiritu Sancto; Ista omnia non esse Basilij, said inserta esse in libro Basilij, ab aliquo Nebulone: All these were not Basils, but added to him by some varlet. 
Bell. de verb. Dei non Scripto. l. 4. c. 7.  Whereunto Bellarmine answereth, Quae sanè expeditissima responsio est. Sic enim facile est omnia solvere argumenta. This verily is an expedite answer, for thus it is easy to assoil all arguments. I undertake not to dispute on what grounds Erasmus was moved to reject part of this book, whom Hermannus followeth, but he that readeth master Cookes Censure vpon that book, he shall find more then the style,& more then probable arguments to disenable that part which Erasmus rejecteth. But mark all the answers before made unto Epiphanius: That he was but one man; that one swallow makes no summer, that the Father was an heretic, that wrote against heresies: and a jew: That this part is a counterfeit patch, That the words were foisted. And may you not say to the best of them, as Bellarmine to Hermannus, Haec sanè? &c. This verily is an expedite answer. Thus Doctor Harding, Cope, Waldensis, Baronius, Sixtus Senensis, Damascene and Bellarmine, may easily assoil all arguments. What antiquity will stand before the face of such slipstrings, more diverse in their answers, and as quick as a chameleon in changing colours?  
43 Infinite are the examples that may be produced, of abusing the ancient Fathers in this kind; sometime they prefer some before others, as Saint Augustine is preferred before Cyprian and gregory, 
Bell. de Rom. Pont. l. 1. c. 16.  and before Clemens Alexandrinus, Saint jerome,& aliis multis, and many others, quia eius sententia est probabilior, because his opinion is more probable. Sometime one before all other, against Bellarmines protestation. Nos sequimur Patres quando simul aliquid doceant, 
De Rom. Pont. l. 1. c. 26.  We follow the Fathers when they teach all one thing.  
44 Augustine and he onely, yet he both so, and otherwise, perhaps conceiting it somewhat to make for the proof of the trinity of persons in the deity, divided the ten Commandements into three and seven against all antiquity of Stories, and Iewes and Fathers, both before him and with him, and since, that ever divided them into four and six. All their catechisms and Offices with the schoolmen hold the former division, which Saint Augustine alone of any they can name. He for one cause to build a certain truth, though vpon a weak foundation; but these vpon a wicked purpose, to hid the second commandement from the eyes of the people, lest it should discover their gross idolatry. Though they know that the conference of the text, the 20. of Exod. with the fift of Deut. and Saint Paul making the commandement of lust but one, 
Enar. in Ps. 57. Ad januar. ep. 119. quaest. in Exod. 71. Contra ad Bonifac. contra 2. epist. l. 3. c. 4. written after the former works, and so his after cogitation. author. quaest yet.& now. Testam. c. 7. which is S. Augustines ancient by Bellarmines confession: for he was ●ore ancient then S. Ambrose who converted S. Augustine. de script Eccl. in Amb.& August. joseph. Antiq. l. 3. c. 6. Homil. 49. ubi supra. In Exod. c. 20. hom. 8. in Synopsi. Pag. 467. De inuentione. ( which Saint Augustine doth also) do evidently stop the mouths of all contradiction. Besides that, Saint Augustine himself doth not use this division absolutely, but indifferently; sometime so, sometime otherwise: but they most constantly abuse it, as if it might not be otherwise. Which their Seminaries of douai, in their annotations vpon the 20. of Exodus, endeavour to defend, against their oath, and all Antiquity; and so do they most miserable, onely vpon Saint Augustines authority, one against all other, besides the circumstances of the text making against them. Iosephus, of credit for Antiquity, hath them divided into four and six; which questionless was as the Iewes took it, at and until his time. Aben Ezra hath the same division. The author of the imperfect work attributed to Chrysostome, and the Comment vpon the Ephesians ascribed to Ambrose, ancient authors by Bellarmines confession. Origen before them divideth as we, and saith, that they which make but three in the first Table, cannot make up the number often commandements. Athanasius as we; Gregorius Nazian. in Carmin. Saint jerome divides the first two as we, and calleth that of images the second, that of honouring parents the fifth. jonas Arialensis also hath our division, and parteth that of worshipping images from the first of having one God, about eight hundred yeares since. Polydore Virgil convinced in his conscience of this verity, numbereth them in the order that we do. But this by the Belgian Index expurgatorius is blotted out, as an eye-sore to the Romanists, being so opposite to their idolatry. All which considered, let our aduersaries be iudges whether they or we stick closest to Antiquity, or do come nearest ad vnanimem consensum Patrum, to the uniform consent of Fathers.  
45 In another case of discerning between canonical and apocryphal Scriptures( wherein Saint Augustines authority may admit an answer, by a necessary distinction, that he taketh not the word canonical so exactly for a rule, but for holy books fit to be red; and excepteth against some of those books, as not sufficient to evince an article of faith. They rest vpon Saint Augustine, and a doubtful Canon of the Carthaginian council, by the Romanists in some cases refused; and a few doubtful and obscure testimonies, to which Doctor Rainolds hath taken just exception; against all councils and Fathers that were before him without exception, that ever I red, or by searching could find. I need not name them, they are all that ever wrote of that subject, of the Iewes, the greek Fathers, or the Latins. Where is their vnanimus consensus? where is their answering roundly with the Fathers, and other evidences of antiquity?  
46 Some whom they challenge for their own, haue confessed with us, 
Lyra. Bretto. Caietan. Driedo. Lib. 2. epist. 1.  before and since the council of Trent, that those, or the most, or at least some of those books are apocryphal. They are like those of whom Saint Cyprian speaketh, Scimus quosdam quod semel imbiberunt, noll. deponere, nec facilè mutare: We know some that will never disgorge what they haue once swallowed, nor easily change if they be once settled, though perhaps vpon their dregs. I will dilate no more examples, I will but relate them, and leave them to the Christian readers censure, to judge how our aduersaries use this excellent evidence of Antiquity, when they list.  
47 Origen, Tertullian, Irenaeus, Clemens Alexandrinus, Athanasius, Cassianus, Eusebius, Ruffinus, jerome, are all rejected by Bellarmine, 
De verbo Dei l. 1. c. 20.  for their censure of the book of Hermes. In another case he setteth down two opinions, and allegeth for either opinion( which indeed are diuers) the authority of many Fathers, 
De verbo Dei l. 1. c. 12.  but concludeth with Nobis igitur dicendum videtur, when all is done, say they what they will, Thus it seemeth good to us to say. 
De verbo Dei l. 2. c. 2.  Yet in another case, Driedo who in some things is by his fellowes rejected, yet is his mere conjecture preferred before all Antiquity. In another case, Basil, Theodoret, Sedulius, Haymo, Primasius, Peter Lombard, D. Thomas,& alij quidam ex Latinis, and other Latin writers, and some of his own best friends, Greeks, Latins, old, new, some, and more, ordinary men, and Saints, are all neglected and set aside, and Bellarmine concludeth all himself, with Vera igitur sententia est; as who should say, Be it as it may be, this is the truth which I say.  
48 If cardinal Bellarmine tax Luther of impudency, because he prefereth his own interpretation before the rabbis, Theodoret, jerome, and the 70 interpreters, and, as saith Ezechiel,( which is untrue, for the word, Luther taketh as Bellarmine himself and all the others do) of an impudent face; may we not say, that Robert himself is robustus fancy, of an impudent face, that will thus outface so many? In another case, Tertullian, Ambrose, Chrysostome, Oecumenius, Epiphanius, 
Bellar. de Ro. Pont. l. 3. c. 17.  Theophylact, Theodoret, Sedulius, anselm, Haymo, Thomas, and Caietan, old men that were like to be indifferent, the younger fry, that if they be partial, it is on our aduersaries part, yet all haue one entertainment. These twelve are cashiered, as unable to interpret a Scripture. And the resolution resteth vpon Ephrem, Petrus Cluniacensis, Dionysius, Hugo and Gagnio. A company of doubted, base, late, upstart companions, set to outbeard and outface them. When Rehoboams young play-fellowes counsel shall be preferred before the wise, grave, and ancient Sages of Salomon, boyes before men, children before fathers, young before old, schollers before Doctors, yea vizards before faces: is it not strange that men should be so impudently shameless, as thus to pretend Antiquity, and yet prefer novelty and every nouellant before it? I am sure this is not to interpret secundùm vnanimum consensum Patrum, the uniform consent of Fathers. Let all the ancient Fathers writings be preached and ransacked, if you will, and you shal ever find them our equal witnesses for truth, especially in those things, when many agree, and each is constant in himself, as in those particulars before remembered, and in the expressing of God by any image; thirteen by name, 
Bellar. de Im. Sanctor. l. 2. c. 8.  besides alij, others, added to make it up.  
49 Take a few examples for the interpretation of Scriptures: 
Ierem. 1.10.  God saith to the Prophet jeremy, Constituam te supper regna, &c. I will set thee over kingdoms, that thou mayst pluck and roote them out, 
Extra. de maior.& ob. C. Solitae.  that thou mayst build and plant. This Innocentius the third applieth in effect to the deposing of Kings, and disposing of kingdoms; it standeth yet in the text of the Canon law, in a decretal Epistle, equalled to the canonical Scriptures. But what one Father ever so took it? much less hath it the general consent of all the Fathers. It is pity Innocentius had not taken the Trent oath. In the same Epistle is alleged, 
Psal. 136.8.9.  Deus fecit dvo magna luminaria, God made two great lights, the greater to rule the day, the lesser to rule the night. What council ever defined? what Doctor ever dreamed, that this should mean 2 powers in the Church, the spiritual sublimity and civil dignity? That the Pope should govern the day, that is, spiritual things; the Emperour should govern the night, that is, temporal things? till the same Innocentius so applied it? Which is done in so good earnest, that the gloss calculateth how far the sun is greater then the moon, 
Gloss. ib.  by just geometrical proportion, that no man may doubt how far the Pope is above the Emperour. Terra est sepries maior Luna, Sol octies maior terra: The earth is seven times as big as the moon, the Sun is eight times as big as the earth; therefore the Pope is forty seven times as big as the Emperour. He should haue said, fifty six times, for that is seven times eight; and it is marvell he would loaf in his account, when he spake for the Pope. But this vnskilfull account shall no more prejudice the Popes supremacy, 
Falsa latinitas non vitiat rescriptum.  then the Popes false Latin shall abate his decretal.  
50 Howbeit lest this should not be sufficient, Laurentius maketh a better account, and more authentical, by Ptolomies authority: Manifestum est quod magnitudo Solis continet magnitudinem terra centies, quadragesies septies& duas medietates eius: It is manifest that the bigness of the sun containeth the greatness of the earth one hundred forty seven times, and two medleties thereof; and therefore palam est, &c. It is manifest that the Sun is bigger then the moon by 7744 times and one medietie. Wherein there are two things remarkable: The one is the mystery of this number, seven and seven, four and four, the seven heads of the beast which are seven hills, and the seven spirits which inflict seven plagues vpon the earth; the four, is the four Orders of Friers, that support the four corners of the Popes canopy; and carry like four whirlwinds the Popes doctrine, to the four places of distressed souls, Limbus Patrum, Limbus puerorum, purgatory, and Hell: The medietie is the Iesuites, which make the mystery of this number to seem the truer; as the bottle of hay giveth credit to the tale of Garagantuas buttons. The other is the exact calculation of this proportion; they will not give the Emperour one inch in measuring with the Pope.  
51 Where hath such or such a Doctor; such or such a Father; nay where hath any sober man, such or such fantastical, or rather brainsick, and plain frantic imaginations? 
Solitae benignitatis.  Yet nothing of all this in text or gloss is reformed by any new edition that I haue seen, nor by the Spanish Index, which notwithstanding hath set their deleantur to diuers Chapters in the same title. In the same Epistle there is a place of Saint Peter, Subditi estote omni humanae creaturae, 
1. Pet. 2.13.  Be ye subject to every human creature for Gods sake. Apostolus scripsit subditis suis; The Apostle wrote to his own subiects, to provoke them to obedience. For if Peter had meant this of a Priest, then every seruant should be a Priests master, because he saith, to every human creature. That which followeth Regi tanquam praecellenti, To the king as to the most excellent, we deny not but that the Emperour is most excellent, in temporal things,( though this be now denied) but the Pope in spiritual things. Although it be not simply said, Subditi estote, said additum fuit, propter Deum; be you subject, but there is added for Gods sake; as if God were terminus diminuens,& did derogate from kingly authority: neither is it simply written to the King most excelling, but not without cause is added tanquam, not most excellent, but as it were more excellent. Certainly this was not Saint Hilaries optimus lector, his best Reader, Qui dictorum intelligentiam expectet ex dictis, 
Hilar. de Trinit. lib. 1.  potius quàm imponat. Who expect not the sense out of the words, but rather bring their own sense to the words. Neque cogat id: Neither let him constrain that to be in the words, which his own presumption conceited before he red them.  
52 This was a Pope indeed, or rather a puppie or a poppy, to bring one asleep in careless ignorance; yet reputed one of the learnedest of those times. But who ever of the ancient Fathers thus interpnted this place? a thing so insensible, preposterous, presumptuous, intolerable, impious and blasphemous, as if a man had studied and laboured of purpose to prove himself out of his wits.  
53 Christ himself saith, All power is given me in heaven and in earth. 
Sacr. Cerem. Rom. Eccles. §. 7. Tit. de Ense.  Ergo, Christ hath given to his Vicar sovereign temporal power, saith Sixtus Quartus. And fortifieth it with another text prophesied of Christ himself; His dominion shall be from sea to sea, and from the flood to the ends of the world. Hath Sixtus any Doctor, 
Extrau. Commun. de Maior.& ob. cap. unam Sanctam.  any Father for this? Boniface the eight most grossly abuseth these texts, Vnus Pastor, vnum ovile, One shepherd, one sheepfold; Ecce gladij dvo, Behold two swords,&, Pone gladium tuum in vaginam, Put up thy sword into the sheathe: and concludeth by them thus; Verily he that shall deny the temporal sword to be in Peters power, he ill hearkens to the word of the Lord, that biddeth him put up his sword into his scabbard. Which concludeth à baculo ad angulum; I may say, from heaven to hell. Will you say, this was in those dayes? or these were Popes not sworn according to the order in Trent council, and therefore whatsoever they haue said is good, though it be never so absurd? I know not what else may any way be answered; certainly there is little credit in it. 
Antid. evang. in joan. c. 10. De Rom. Pont. l. 1. c. 9.  Stapleton lately hath vpon this authority of Boniface presumed vpon the same interpretation. Which Bellarmine dareth not well do, but more fearfully and with more modesty, and notes it but by the way, that it may be understood of a secondary Pastor. So it may indeed, to serve their turns, but not in truth. What dare not these men do when they deal with men, if they be not ashamed to deal thus with the ever blessed son of God, and his holy word, the sceptre of his spiritual kingdom? What Fathers or Father ever took any of these Scriptures as these Romanists haue done?  
54 That place, supper hanc petram, Vpon this rock will I build my Church, is by 
De verbo Domini, Ser. 13.  Augustine, 
In Testimo. ex v. Testam. cont. l.  gregory Nazianzen, 
De Trinit. l. 4.  Cyril, 
In Math. hom. 55.  Chrysostome, 
In Eph. 2.  Ambrose, or who was the author of those Commentaries vpon Saint Pauls Epistles in his name, 
De Trinit. l. 2. c. 6.  hilary, yea and many others, haue taken the rock, either for Peters confession, or for Christ whom Peter confessed. Whereunto I find not a better answer then that of Stapleton before mentioned to Saint Augustine. It was an human slip, caused by the diversity of the greek and latin tongue, which he was either ignorant of, or marked not. But what will he say to Cyril and Chrysostome, that understood the greek tongue as well as he? again, that all the Apostles received the keys with Peter, and that all were the foundation, we haue 
In joan. Tract. 118.  Augustine, 
In Psal. 38.  Ambrose, 
In Math. Tract. 1.  Origen, 
De Trinit. l. 6.  hilary, 
adverse. jovin l. 1. 3. Conuer. part. 1. c. 5.& 24.  jerome; and these will not serve us, were they more, were they better.  
55 If we should measure all this by Parsons rule, our aduersaries do us and the religion we profess exceeding wrong. For saith he, whensoever any doctrine is found in any of the ancient Fathers, which is not contradicted, nor noted by any of the rest, as singular; that doctrine is to be presumed to be no particular opinion of his, but rather the general of all the Church in his dayes; for that otherwise it would most certainly haue been noted and impugned by others; whereby it followeth, that one Doctors opinion or saying, in matters of controversy, not contradicted or noted by others, may sometimes give a sufficient testimony of the whole Churches sentence& doctrine in those dayes, which is a point very greatly to be considered. Thus he. And it is not altogether improbably spoken. If this may be true in one, and is so greatly to be considered in any, what shall we say to so many, yea sometimes all, and yet not at all observed, much less duly considered? This line entangleth us, but guideth them. It is true, into a Labyrinth, but not out.  

Bellarm. de Rom. Pont. l. 3. c. 3.  56 If one of our Church should writ; that Saint Bernard by the evils which he saw in his time, suspected Antichrist to be nigh, as Cyprian, jerome and Gregory did: and yet both theirs and Saint Bernards suspicion was false, no man contradicted them in their times, no man then wrote against them; therefore this was the opinion of their times. Why now rejected? Infinite might be the examples in this kind, but this may satisfy any indifferent Reader, to know them as a leper by his muffler.  

In joan.  57 Neque mihi probatur quod dicit Cyrillus, Neither do I approve that which Cyrillus saith,( saith Tollet the cardinal:) boldly said, but well enough if he be a roman catholic. Herein Bellarmine deserveth commendation above any other of his party, that he standeth as indifferent to the Fathers that were long ago, as to his own friends and fellowes, if they stand in his way. And like a right Midianite, if he do but think he hitteth an Israelite, he will not stick to sheathe his sword in his fellowes bowels, as Doctor Reinolds well observeth. 
De Idola. l. 1. c. 5. §. 3.  Through Caluins sides he killeth Andreas Masius, Arias Montanus, Genebrard, possevine, the Spanish Inquisitors, Iesuites, men pious, learned in his own iudgement, the Popes Censors, the flower of Rome, the Pope himself, and the general of his own order, even all his own fathers, brethren, fellow souldiers, fighting under the same standard of Antichrist; and yet leaveth Caluin, but a light scar: and again, he doth the like, to diverse in the same Chapter; who all strengthen Caluins opinion, who in Caluin by the cardinal are confuted, and confoded.  
58 May I not say at the least of these Romanists, as S. jerome in his time of such? 
In Esa. l. 9 c. 30.  Isti tantam sibi assumunt authoritatem, vt siue dextra doceant, siue sinistra, id est, siuè bona, siue mala, nolint discipulos ratione discutere, said se praedecessores sequi. These assume so much authority to themselves, that whether they teach truth or falsehood, good or evil, they will not haue their schollers discuss with reason, but follow them as their foregoers, like the Pythagoreans. This is not to persuade, but to command the faith of men; this is not to entreat, but to compel; not to lead, but to drive men, to hold what they list, without searching for the truth, like their coeca obedientia, their blind and musled obedience; or their implicit or intricate faith, which leads them into darkness, and leaves them in the shadow of death: but can never guide them into the way of peace and light of truth.  
59 Or may we not use Bellarmines annotations out of joannes à Louanio, against himself and his fellowes? 
De sacram. Eucharist. l. 4. c. 26.  Patribus in rebus grauioribus nihil credunt, In matters of greatest moment they give no credite to the Fathers. Certainly they do not, but when they list, and as they please to serve their own turns, and no farther. For as before was noted out of Stapleton, whatsoever can be said or done, nothing standeth for certain truth with them but the Popes determination, who is sole judge of all controversies. Which joannes de Turrecremata, a cardinal& a principal pillar of the roman Synagogue, delivereth in plain words, without all hypocrisy or dissimulation. Which were it true, a quick end would be to all controversies. 
In Sum. de Eccles. l. 2. c. 107.  Facilè est intelligere ad Romani Pontificis authoritatem spectare, tanquam ad generalem totius orbis principalem Magistrum ac doctorem, determinare ea quae fides sunt,& per consequens edere symbolum fidei, sacrae Scripturae interpretari sensum,& doctorum singulorum dicta ad fidem spectantia, approbare vel reprobare. It is an easy matter to understand, that it appertaineth to the authority of the Bishop of Rome, as unto the general and principal Master, and Doctor, of the whole world, to determine matters of faith, and by consequence to set forth a Creed, to interpret the sense of holy Scriptures, and to approve or disprove the sayings of all Doctors which appertain unto faith. Here is the merry song, Please one and please all. Let all the roman catholics in christendom, or vltra Garamantas& Indos, prove this one proposition, which with tooth and nail is laboured to this day, and for my part I will be theirs in toto, as they are the Popes in ass. And this may save labour to all disputes, give a Supersedeas to all schools, prevent the trouble of calling councils, settle the consciences of all Christians: Ipse dixit, will be the conclusion to all arguments, be the premises what they will, or may be.  
60 If this they cannot prove,( as God and his son Christ ruling by his word, they never shall) then we may most certainly conclude, that though in show they pretend themselves the onely treasurers of the Scriptures, the onely keepers of the councils, the onely preservers of the Fathers; yet when they are brought to the issue, they neither care for the Scriptures, nor rest on councils, nor respect Fathers, but as the old romans their slaves to serve their turns, or the turk his vassals to fill ditches. What they can ingeniously, fairly, faithfully, and constionably answer unto this, I protest I know not. If they say, they allege most of the Fathers in sundry controversies, we deny it not. But we ask, with what sincerity do they allege them? and what confidence they repose in them, when they make against them? This is manifest by that which hath been said: whatsoever Friar Valentia saith to the contrary, 
Greg. de Valentia. l. 6. c. 12.  in his vain boast and malediction. Non sectariorum more pauculas quasdam sententias obscuriores hinc indè in monumentis Patrum venantur, said locos ipsos perlegunt& cum judicio conferunt: They hunt not out, after the manner of sectaries, a few obscure sentences here and there in the monuments of the Fathers, but they read the places themselves, and confer them with iudgement. Thus said he of the constant doctrine of the Romish Church. If I had him by the nose, as S. Dunstan had the divell with a pair of tongues, I would not let him go, till he had recalled this lie. For he knoweth it as well to be untrue, as the divell knoweth that he is a liar, and the father thereof.  
61 If they say, that we, or some of ours haue refused sometimes, or given some harsh terms to some of the Fathers, we grant it. I haue neither red nor heard it. But if they refuse, yet they do but as our aduersaries do, and vpon better ground then they do it. If they use any vnreuerend speech of any approved Father, we defend them not; we wish they had not; and we are right sure not worse then our aduersaries themselves haue done, not so ill by much, as I verily beleeue.  
I omit the Romanists suppressing of some Fathers, rejecting of some, corrupting of the best, correcting of the most without cause, preferring of the worst. All which are as evident as noon day. Gretzer directly maintains they may do it, and therefore all may put up their pipes, when they talk of the Fathers. We will conclude our purpose and promise with Saint jerome,( whom to follow is credite in this case, for he speaketh wisely and learnedly, as if he would not be deceived, and could judge of that he red: 
Ad Minerium. ) Meum propositum est Antiquos legere, probare singula, retinere quae bona sunt,& à fide Ecclesiae non recedere: My purpose is to read the Ancients, to prove every thing, to hold that which is good, and never to depart from the faith of the Church. cavil not that you are the Church, we appeal to that Church whereof Saint jerome was, from that which is pretended now to be, from new, to the old roman, preserving the credite and prerogative of antiquity. So we may read and reverence antiquity of the old writers, and admire both their learning and diligence: but we must take heed of their errors, as in Origen& Eusebius, yea& in many, if not in all others. Gold is found in the earth, and pearls in the sand, and the mud of Pactolus may be richer then the waters of the river. So haue the Fathers excellent learning, yet sometime overswayed with the current of the time. We will take their wheat in the ear, though covered with chaff; it is our discretion to sever it before we use it for our food. Gods holy Spirit onely dispenseth out of the garners of the Scriptures, that which is pure without mixture, and that say we, is sufficient to save our souls. under these premised conditions, which our aduersaries cannot with their credite deny us, because they no otherwise use or admit the Fathers themselves, we will say with one of our mortallest enemies; 
C. Hosius confess. l. 2. c. 32. p. 520.  we will renounce the use of light;& will suffer ourselves to be deprived of any thing that is most dear to mortal men, so we may walk in the steps of our first forefathers,( in the fai●●) which we will defend with our lives, it being grounded vpon the sure foundation of Gods book.   

CHAP. IX.  
Whether Protestants or Papists admit or reject the fourth evidence of antiquity; Histories.  
ANcient Histories bring much truth to light, and are worthily called the witness of times, 
Cicero de oratore, l. 2.  and light of truth, the life of memory, and mistress of life, and the messenger of antiquity. By them we converse( as it were) with our ancestors, and may behold the order of former ages, and observe the gospel propagated to diverse nations: how God hath protected his Church from tyrants and heretics; how he hath overthrown his enemies: sometimes by miracle, sometimes by means, for his own glory, for his Churches good. unto these, both we and our aduersaries sometime appeal, rather as unto probable, then necessary and undoubted witnesses.  

Loc. come. l. 11. c. 4.  2 So saith Melchior Canus, Praeter authores sacros nullus Historicus certus esse potest; Beside divine Authors, there can be no Historian certain, that is, Fit to make certain faith in divinity, but such as are grave and worthy credit, minister a probable argument to a divine.— But if all such agree in one, then their authority may stand for undoubted: with much more in the same Chapter; where he hath some good rules in this matter of history.  
3 Whereof our countryman Campion saith, Pristinam Ecclesiae faciem historia prisca detegit, 
Rat. 7.  huc prouoco. The ancient history doth discover the old face of the Church. I challenge you at this weapon, or abide you in this field. And what do they deliver? the praises of our praedecessors, our proceedings, our 
Ergo their Church had changes.  changes, our enemies. But first try and then trust. First seek, and you shall find the clean contrary: For they are either ours, or we are not Christs: not that Histories make us Christians, but that they demonstrate us to hold the true ancient and Christian faith, taught by our saviour and his Apostles, and continued unto us till this day. And that the Religion which our aduersaries call catholic, is a false and counterfeit novelty, without any true face or countenance of antiquity.  
4 Although Bellarmine, 
Bellar. de council. lib. 2. cap. 9  according with Canus by way of objection, saith, Historici( divinis exceptis) non rarò mentiuntur,& certè non firmam& infallibilem fidem faciunt: Histories( excepting the divine) do not seldom lie, and verily they make not certain and infallible proof; yet the Histories and Chronicles of the first ages do clearly deliver the integrity of faith and the innocency of manners in the primitive Church: as that about thirty Bishops of the sea of Rome were all Martyrs, loved not their lives unto the death, and sealed their holy profession and doctrine with their blood. The other succeeding Bishops, for about 300 yeares after, by little and little declined, till the number of the name, and mystery of the Beast began to be written in capital letters in the forehead of the Romish harlot; and the seruants of Antichrist so invaded the Church, that all that do but run by the histories of the Church may read it, and but lap as the dogs by Nilus, may taste and feel, that when devotion had brought forth riches, the mother was devoured of the daughter, and then wealth wanted not issue; for it begot pride, pride begot ambition, ambition schism, schism heresy, heresy corruption both of faith and manners.  
5 So that if we will observe the passages which the Chronicles deliver of the roman Church, with her proceedings and changes, you shall find that by these steps and degrees all the histories do descend, as it were linked one in another, through the succeeding generations, shall I say? or degenerations of that Synagogue? In the first period was Truth, Patience and martyrdom: in the second was Learning, Resolution and ease: in the third was Riches, Honour and security: in the fourth was Power, Oppression and dishonesty: and from thence to this day, plain impudency, tyranny and apostasy.  
6 To particularise these gradations and decrements, would ask me more moneths to read, then, I haue dayes to writ. For all histories do fully discover these things. In which behalf shall I commend my Reader unto the Centuaries, carrion, Bale, or barns, that writ of the lives and acts of the roman Bishops? or to our M. fox his Acts& Monuments? This though justifiable enough in itself, and might save labour of further search, in as much as they writ not their own, but what they received from more ancient authors; yet to our aduersaries it would be a scorn, and rejected as a domestical and insufficient testimony, where against they would peremptorily except, though this be their own perpetual use.  
7 When they will rail against Luther, or Caluin, or Beza, or any professor of the reformed Religion, none so frequent with Prateolus and the Iesuites, as Fredericus Staphylus, Cocleus, or Bolsac, or such like railers, and for the most part apostates, who desperately detest the truth, from which they were fallen, 
Omnis Apostata& persequutor sui ordinis.  and are the cruelest persecutors of that Religion they once professed, and haue forsaken.  
8 But we will be bound to Canus his rules, or Campions Catalogue, as far as the roman Court in their practise use to do, yea and farther: otherwise they shall not do us that wrong, as to bind us unto that law which they themselves will not endure. We will go with them pari passu, in equal steps: we will not be drawn, non passibus aequis, with unequal conditions.  
9 Let the Authors be, Eusebius, Damasus, jerome, Ruffinus, Orosius, Socrates, Sozomene, Theodoret, Cassiodorus, Gregorius Turonensis, Usuardus, Regino, Marianus, Sigibertus, Zonoras, Cedrenus, Nicephorus; why not Platina, Sabellicus, abbess uspergensis, joan. Parisiensis, Guicciardin? why not Beda? why not Martinus Polonus, and such other, whom they will not grant to be ours, and before Luther was heard of, were ever acknowledged by themselves to be their own, till they made the Romanists winch and gad, as unable to endure the imputations they justly laid vpon the Antichristian Pope, and his Locustian clergy.  
10 Concerning all which, this shall be our rule: We will not except against the former, but will either show sufficient reason out of our own observations, or out of our aduersaries own confessions, who most basely reject the most and the best, as after shall appear. Neither will we add any other unto them, but such as were ever reputed roman catholics for their religion, and for their faction plain Papists.  
11 As for later Legends, which are now as grave stories, as Antoninus, Lippomanus, Onuphrius, Surius, Sedulius, and men of the like temper in their faces as Nabuchadnezzars image was in his feet, which neither had good mettall, nor yet hung together: of whom we may say, as Tully of Herodotus, whom he calls Patrem history, The Father of Histories; 
De Legibus, 1.  and yet taxes him with this, that he had Fabulas innumerabiles, Innumerable fables, as Theopompus had. We care not for them, we will not admit them, we plainly reject them. For they wrote vt Poëtae, non vt testes, as Poets, not as witnesses: and forgot that they had diuers rules; they wrote for pleasure, not for truth.  
12 By the most ancient and most approved Historians, we affirm and justify, that the Bishops of Rome continued long as vassals and subiects to the roman Emperours; yea when they were Christians, they were at their election and at their commandement. Which is clear, as well by the stories, as by their mutual Epistles that passed between them: wherein the Bishops ever gave titles of honour and superiority to the Emperours, and humbled themselves by submissive petitions and requests. For this I may refer the judicious Reader to the first Tome of the councils, and the beginning of the second, to Eusebius, Theodoret, yea and gregory the Great, who all concur in this passage, without any just exception to my knowledge.  
13 By the same antiquity and authority it is pregnant, that the Emperours called the councils, summoned the Bishops with words of sovereignty, prescribed them limits of time, place, and matters to be handled. If the Bishops of Rome did any thing, it was by petition and humble supplication before, dutiful thanks and gratulation after; without all pretence of the present power now claimed and defended by the roman catholics, as if no council may be summoned, but onely by the bellowing of the Popes bull. Which challenge is mere new, and flatly Antichristian.  
14 read Eusebius in vita Constantini, and Theodoret of the calling of the Nicene council, and the Emperours Christian behaviour in exhorting the Bishops, composing differences, allaying contentions, persuading of peace, and managing even the matters of faith and religion, in offering Codicem divinum, the book of God, by his imperial majesty. A thing now so abhorrent from the roman ears in these later dayes, that though they know it as well as we, yet will they not beleeue it, or at least confess it, to save their souls.  
15 If we survey all the first six general councils, we shall easily find the Emperours by their Edicts calling them, the Bishops of Rome entreating, the legates subscribing, after Hosius Bishop of Corduba in spain, 
Episcop. 318.  in the first and best council of Nice, 
De council. l. 1 c. 19.  not at all, or not by name, Bellarmine confesseth, neque per se, neque per Legatos, neither by himself, nor by his legates, in the first council of Constantinople, congregated as the Fathers confess in their Epistle to the Emperour, 
Episcop. 150. Episcop. 200.  ex mandato tuae pietatis, at the commandement of your piety. The first of Ephesus, Sanctum& vniuersale Concilium ex Edicto pietatis studiosissimorum Imperatorum Ephesi coactum: The holy and universal council assembled at Ephesus by the Edict of the piety of most religious Emperours. And again, Cum ex pio edicto coacti essemus, When by that pious Edict we were assembled, say the Bishops there.  
16 The greatest general council of Chalcedon was summoned by Martianus the Emperour. 
Episcop. 650.  lo the Bishop of Romes submissive letters to him, his imperial acts extant, in the same council. add unto this the fift and sixth councils which were both at Constantinople, the one called by Mauritius, the other by Constantine the fourth. In the later, most of the actions begin with Praesidente pijssimo in Christo dilecto magno Imperatore: 
council. Constantinop. 6.  The pious and great Emperour beloved of Christ, being President. And again, Secundùm Imperialem sanctionem Synodus congregata: The Synod gathered according to the imperial Decree. The council of Nice, diverse councils at Toledo, the third, seventh, eight, tenth, twelfth; In France, in Germany, in Italy, in Rome itself, by Kings and Emperours in these times, as in the several councils it is clear: also by the letters, actions, and other passages, which any man of mean reading may see and observe, our aduersaries themselves cannot without shameful impudence deny.  
17 Many other ancient monuments there are registered in the best Histories, and the appurtenances of the councils themselves, which all enforce the calling of councils, and ordering of them by Christian Emperours. Not that they presumed to determine in matters of faith, 
2. Sam. 6.6. 2. Chron. 26.16.  as Vzza laid his hand to the ark, and as uzziah that would play the Priest: but they commanded the Bishops to assemble, prescribed them orders and bounds, made laws and constitutions to observe the religion which in the Scriptures was taught, and as by the learned it was prescribed. Christian Kings would haue this power now; it is not permitted them, it is usurped by another, that never made claim to it in the first, and most uncorrupted ages.  
18 I could exemplify this passage with sundry other particulars, but this being the main foundation of the Romish Synagogue, the very thing whereon the gates of Saint Peters Church, and the Port-cullis of the castle Angelo hangeth, that is, the Popes supremacy, and sole power to call and authorize councils, I shall content myself with this which hath been said, save that it would not be forgotten, what Edicts the ancient Christian Emperours made for the publication and establishment of the greatest mysteries of faith, and ordering of the clergy, both for their religious and civil behaviour. As De summa Trinitate& fide Catholica, 
Cod. Tit. 1.3.3.4.5.6.  Of the glorious trinity and catholic faith, of holy Churches and their privileges, of Bishops and the other clergy, &c. of episcopal audience; of heretics, of apostates. By which it is demonstratively proved, that the Emperours did order Church government, in the best times of the Church, as david, jehosaphat, Hezekiah, josias, Kings of judah did in their kingdoms; then which, what soundeth more harsh or absurd to a catholic roman at this day? Yet all this by Histories and other old monuments of antiquity, we directly prove.  
19 We may add unto these the Histories of Popes lives, who are as deeply branded with infamy, by ancient writers after their death, as their consciences were seared with iniquity in their life. In so much as if we should compare the lives of some Popes with the most wicked Kings and Emperours that ever lived, as Plutarch doth the romans with the grecians, that had been for the most part famous for their virtues; we should find the Popes peerless, not onely in respect of the worst Christians, but the most detestable and damnable heathens. tarqvinius, Dyonisius, Nero, Heliogabalus, julian the Apostata, may be in many respects, put into the roman Calendar for Saints, before and in comparison of the roman Popes, Anastasius, John the twelfth or thirteenth, John the three and twentieth, Hildebrand that was gregory the seventh, Boniface the eight, Benedict the ninth, and sylvester the second, Alexander the sixth, and diuers others. What blasphemies, villainies, adulteries, incests, heresies, apostasies, tyrannies, murders, swoonings, treasons, and all manner of outrages against God and man do all Histories, all Chronicles, publish unto the world, as vpon a stage, not onely to be lightly heard, but even seen and felt by all hearers and spectators? some of whose godless and graceless misdemeanours may haply in this following Discourse be in part touched, 
Infrà. cap. 15.  if not fully discovered.  
20 That which concerneth our present question of this evidence of antiquity, which is the Histories, I will propose two or three examples, whetein in this case the Romanists either miserable, absurdly, and doggedly snarl at all antiquity, or utterly reject and deny it; the most expedite course they can devise to overthrow that, which in truth would overthrow them. There is first the story of Pope Joan, 
Marianus Scotus Sanct. Martinus Polonus. Sigibert, Volateran. Bergomensis. Sabellicus. Tritemius. Luitprandus, Nauclerus. Stella. Chalcocondila. Barlaam. Krantius. Lucidus. Rodeginus. Fascic. temporum. Bapt. Mantuanus. jo. Pannon. Textor. Platina. Fulgosus. jo. de Parisijs. Petrarch. Gotf. Viterb. Boccace. Rad. Cestrens. Laziardus. Alphons. à Cartagena. Theodoricus de Niem. Schedel. Gassarus. Charanza. Barth. Cassan. Carolus Molineus. Flores temporum. jo. de turre cremata constare dicit.  the female Pope, and the whore of Babylon, not onely in figure, or spiritually, but in very dead really and carnally. Which is witnessed by more then a double grand jury of sufficient witnesses, older and later, Greeks and latins, domestical and foreign, divines, Lawyers and physicians, Philosophers, Poets and other humanitians; Priests, Bishops, in their account Saints, and Cardinals, Friars, Monks, and Canons, yea and whole universities, not one of them an enemy, nay not so much as one of them, not a friend to the roman catholic Court and religion. To whom may be added a testimony of good authority, out of an ancient history without name indeed, yet of untainted credit for ought I know. Fuit& alius Pseudopapa cuius nomen& anni ignorantur, nam mulier erat, vt fatentur Romani,& elegantis formae, magnae scientiae,& in hypocrisi, magnae vitae. Haec sub virili habitu latuit quousque in Papam eligitur,& haec in Papatu concepit,& cum esset grauida Daemon in Consistorio publice coram omnibus, prodit factum, clamans ad Papam hunc versum. Papa pater patrum, Papissae pandito partum, Et tibi tunc edam, de corpore quando recedam. Chronica compendiosa ab initio mundi. There was another bastard Pope, whose name and yeares are not known. But a woman she was as the romans confess, of elegant beauty, great science, and in hypocrisy of good conversation. She long lay hide under the apparel of a man, until she was chosen Pope, and when she was with child, the divell openly in the consistory before all bewrayeth the fact, and crieth to the Pope: O Fathers Father, disclose the shee Popes little heart. Then will I tell truly when from thee Ile depart. And take unto them all the testimony of three as famous universities as any in christendom, Paris, Oxford, and prague, joannes successor Leonis 4, circa ann. Domini 854, & sedit annis duobus& mensibus quinque: foemina fuit,& in Papatu impraegnata. John the successor of lo the fourth, who sate two yeares and five moneths, was a woman, and in her popedom was begotten with child. Epistola Parisiensis, Oxoniensis, Pragensisque Vniuersitatis, romans omnibus. All before Luthers time, or at least Luthers aduersaries, and such as either wrote against him, or in defence of the Popish faction, whose evidence is so pregnant, so apparent, joined with the ancient carving at Rome, where her monument lay, till by pus the fift it was demolished and cast into Tiber; and an ancient painting in Sienna, till it was defaced very lately by Baronius means and suite; and in a picture with a child in her arms in two impressions, 
De temporibus mundi, aetate 6. vel liber Chronicorum cum figuris& imaginibus &c.  one anno 1494, the other anno 1497, both before Luther preached above twenty yeares, is to be seen unto this day. Vpon such a cloud of witnesses, even from their own friends, in unsuspected times, before reformation of religion was either intended or pretended by Luther, can any be thought so impudently past shane, as to deny it?  
21 Yea we may call heaven and earth( perhaps hell, where such are,& wicked spirits with whom they are) men,& Angels, and God himself as witnesses against them. Yet one Onuphrius a Friar, ergo a liar( according to the old proverb) hath broken the ice, to hard, frozen, brazen, iron impudence, that hath either sought to shift off all authority, or to cast off all authors, as corrupt, or partial, or with some unjust exception or other, with sin and shane enough, to make void this story: some others haue followed him in his steps, haue overtaken and gone before him in his folly, madness, and outfacing impudency: whose vain exceptions I will not discuss, onely that one I cannot omit: where she is termed joannes Anglicus Maguntiacus, 
Harding.  as if it were unmeasurable absurd to call her Anglicus Maguntiacus: as if it should signify an English woman, born at Ments, which indeed were absurd. But why cannot Anglicus be her surname, Ments the city of her birth( as many haue answered,) and above other master Alexander cook in his English Dialogue, as well as the assigned Bishop of Bosonensis, is name Iosephus Angles Valentinus: joseph English of Valentia? which sufficiently answereth M. Hardings frivolous quarrel. But I would ask this plain question of our Romanists, whether histories may stand for times rule of antiquity to persuade a truth? They will answer as before out of Canus, that every one or a few do not, especially if there be contradiction in others. But if all with one consent, that were nearest these times, concur in one, and no man till many hundred yeares after some of them, and sometime after all, for advantage, and to a purpose excepteth against the stories, then is it certainly true as far as human authority can give it certainty. Yet because this story doth prejudice the vaunt of their perpetual succession; doth make uncertain their pretended onely sufficient ordination; gives a shrewd shake to their counterfeit rock, which God knoweth hath wandered like a floating island this many hundred yeares, and with beating against other shores, hath fomed out her own shane; five or six and thirty authors, constantly, in diverse countries, in many ages, in catholic universities, Citizens of Rome, and officers in the Popes own Court, secular and religious, must be all corrupted, falsified, denied, discredited, shaken off, branded with infamy, and all without sap or sense, truth, or honesty, learning or credit, onely to save that frothy Sea from this filthy quean. And all this begun and set on foot by that one consciencelesse Onuphrius, whom cardinal Bellarmine himself rejecteth, 
De Rom. Pont. l. 2. c. 6.  as a contradictor of all antiquity, and avouching that, for which he hath no authority. I marvel how they laugh not one at another, when they see how they guile the simplo world, 
Aruspex Aruspicem.  as the Aruspices did among the Gentiles. The best reason they haue to weaken this story, is, that Anastasius Bibliothecarius, who lived about those times, maketh no mention thereof: but one of their own fellowes can most wickedly say, 
Sonnius de verbo Dei cap. 14 15.  Quàm impotens est argumentum negatiuum sumptum ab authoritate Scripturarum? How false is a negative argument drawn from the Scriptures? Then how impotent, and impudent, is a negative argument, from a balductum historian, an Abbot at most of the Sea of Rome, that may be justly suspected partial, to save his Maisters credit, whose vassal he lived and died? But see how Bellarmine can help himself in the like, if he haue but two authors, and those his friends, and living, the eldest 500 yeares after Saint gregory, they must be sufficient against all silence. For a thing may be true, though omitted by many: but to think that to be false, which so many grave men and most worthy credit haue affirmed, may not be admitted. But the case is altered, here they speak for themselves, there they speak against vs.  
22 There was another Pope, sylvester the second, that did infeofe Antichrist in the Roman Sea by livery and Seisin, yea tradition and possession of his own person, into the hands and power of satan, to the use of Antichrist and his successors, till Christ shall abolish him by the brightness of his coming. This Pope obtained the archbishopric first of rheims, then of Rauenna, lastly of Rome, malis artibus by wicked means, by simony, by the help of the divell, to whom he gave himself both body and soul, on condition to live till he said mass in jerusalem. The divell accepted the condition. sylvester entred possession. The condition expired, he resigned his breath, and the divell had his prey. All this in full effect is reported by a whole Thraue, 
Polonus. Platina. Bembus. Naucler. Pet. Praemonstratensis. Tilmanus. Anton. Lyranus in 2. Machab. cap. 14. qui allegat Gulierm. in Chron. Bellarmine. Baronius. paper. Mass.  or a complete jury of twelve men, all catholic Romanists of unsuspected faith, when they serve our aduersaries turns. It hath been painted in a chapel of holy roods called Ierurusalem, in Rome, as a Seminarie Priest acknowledged to myself, and said he had seen it himself, or had very credibly heard it, I Remember not well whether. This passed current some hundre●hs of yeares for a truth, without contradiction, now it is newly called into question, and with tooth and nail discredited and discarded, and Syluesters reputation salved and patched up, by wits set on malice, as if the worst were that he was a learned and skilful Mathematician, and in the ignorant world, onely reputed a magician, or a conjuror, that otherwise he was a learned and honest man. And let an Onuphrius of fifty yeares old, or a Bellarmine under forty, or a Baronius under thirty out-beard and out-face all former antiquity.  
23 The same may be said of gregory the seventh, of Marcellinus, of Liberius, and most of the most wicked Popes: who by great antiquity of history are discovered to be rather monsters then men, 
Iuab. de Valentia, &c.  rather Vicars of hell then Vicars of Christ; and yet by our new Maisters are justified, commended, and they want little of Canonizing( some of them) for their Churches Saints.  
24 That Pope John, who in his life was most desperately wicked, in his death most damnably marked, a very incarnate divell, if ever there were any: yet the most that Bellarmine saith of him is, that he was Paparum ferè deterrimus, 
Bellarmine.  almost the worst of the Popes. If he say no more, he was bad enough, if he wanted but little of the worst; but worse then he none could be but the divell himself. Thus much for a taste of our aduersaries rejecting Histories in the stories of the Popes.  
25 If I should ransack antiquity, from the villainies and devilish tyrannies of the Popes, to the corruption of manners, in the city and Court of that Sea, the conspiracies of Cardinals, the presumption of Prelates, the ignorance of Priests, the hypocrisy of Monks and friars, the hellish confusion of that infernal hierarchy and Court; great volumes would not serve to contract that which is dispersed in the books, of the Popes Secretaries, chamberlains, Bibliothecaries, friends, fellowes, followers, favourites, men of theit fashion and faction. We haue their books, we made them not, our aduersaries aclowledge them their own and not ours, they abuse them against us, we use them against their own pewfellowes; Saint Bernard, Gulielmus de Amore, and who not? with many other learned men in their Treatises, their Sermons, their discourses, yea as before is said in the remembrance of Pope Joan, Preachers, and painters and Poets in all tongues haue filled books, if not libraries, with the report of these things.  
26 Yet now these ages are made most innocent, our times most corrupt; their Prists then, as learned forsooth, as our Ministers now are ignorant. All sour is sweet, 
Esay 5.20.  and sweet is sour; error truth, and truth error; evil good, and good evil; if these new actuaries may be believed in this last age of the world, 
Esay 10.1.& 5.23.  when they writ grievous thing. But wo unto them that justify the wicked for rewards, and that take away the righteousness of the righteous from him.  
27 Of these dayes, if ever it might be said as the Prophet spake to the people of Iuda and jerusalem, so to Rome and her Romanists: 
Esay 1.5.  They revolted more and more, the whole head was sick, and the whole heart heavy. From the sole of the foot, even unto the head, there was no soundness( in the roman Synagogue,) but wounds and bruises, and putrefying sores, which were not closed, neither bound up, nor mollified with ointment: Except there had been a remnant left, they had been as sodom, and like unto Gomorrha. Such was the lamentable estate of these ignorant and secure times, by the report of all them that then wrote or spake; yet all this now not onely excused, but justified, yea magnified in comparison of the clear sunshine of the gospel of peace. Beleeue Histories, you shall find all this to be true; refuse them, you show that you despise an eminent evidence of antiquity.  
28 Thus much being shortly said of Histories, it is a matter considerable, what these good men say of Historiographers, that haue left their painful monuments to posterity. First, Melchior Canus with one blast blows away the credit of all greek Historians. 
Canus l. 11. c. 6  Graecorum( Historicorum) fides maiore ex parte fracta& debilitata est: The credite of the greek history writers is for the most part cracked, and weakened. And afterward of Diodorus, of whom he saith, That he trifleth much in his history, and attributeth to him, as to all the Grecians, a very facility and faculty of lying, with this reason: Quid enim levius est in mentiendo quàm Graeciae regio vana,& ad omnem impulsum mobilis? For what is lighter in lying, then the vain country of Greece, inconstant vpon every occasion? But I will proceed unto particulars, and take all or the most part in Campions Catalogue, who are not onely received by him, but commended by other catholic romans, yea and used sometimes, abused often, as they make or seem to make for their purpose.  
29 Eusebius is the first; he is condemned à Gelasio, 
Eusebius. Canus l. 11. c. 6 distinct. 10. cap Sancta Rom. Canus ibid.  à Nicena Synodo secunda, quòd Arianae haeresis assertor; of Gelasius, of the second council of Nice, because he was an abettor of the Arian heresy. And again: Ne illa quidem quae Eusebius ibi refert vera sunt omnia, quin reperias aliqua quae verè reprehendas: Neither is that verily which Eusebius reporteth, all true, but that you may find some things worthy to be reprehended. Another saith plainly, Reijcitur Eusebius& caeteri: 
sixth. Senensis Bibl. sanct. l. 8.  Eusebius is rejected and others, who in the supputation of the kings of the Medes and Persians, and in accounting their names and times, followed fabulous Herodotus. Yet hear cardinal Baronius: 
Epit. pag. 238.  Eusebius ended his Chronicle in the twentieth year of the Emperour Constantine. That is come to us too, but mangled and corrupted. jerome turning it into Latin, augmenting it unto the time of Valentinian. This is maimed and corrupted also. What credit is to be given to him, that is condemned by a Pope and a council for a favourer of the Arians heresy? that is deceived by a fabler in supputation of times, persons, names and numbers? that is mangled and corrupted in the original and in the translation? Yea with Bellarmine, he is in one place, Grauissimus author, 
De verbo Dei l. 1. c. 20. De Ro. Pont. lib. 1. cap. 26.  A most grave author; in another place, Erat haereticis addictus, He was too much addicted to heretics. He gives him a plaster, and breaks his head. And yet faith more, Respondeo, locum Eusebij sine dubio esse corruptum: I answer, that the place of Eusebius is without doubt corrupted. What? of, and on? In this they play all Ambidexters, as they do with all antiquity; and therefore deserve to be cast over the bar.  
30 The second is Damasus, a Bishop of Rome, a frequent author in the reformed breviary, 
De verbo Dei l. 2. c. 7.  whom Bellarmine to prove Saint Marks gospel to be written in Latin,( a manifest untruth) and for many other things throughout his works, maketh a classical author, and saith, that he maketh that manifest, this clear and almost out of question. By whom he confuteth Platina and Polydore Virgil, and vpon his credit, gives them the downright lye. Would any reasonable man think that so great a man should ever undergo a rigid or hard censure? you shall find he is not spared. For beside Binius, 
De Missa. lib. 2. cap. 15.  Baronius and possevine, do sentence his pontifical to be none of Damasus his doing; Bellarmin himself, who useth his authority as often as any man,& that in many things, as before is noted, yet with some passage of contempt rejects him. After he had cast out Fasciculum temporum, and Passionale( and that perhaps worthily, though they haue now and then served his friends turns in some profitable affairs) with a Meritò contemnimus, We worthily contemn them; 
De Ro. Pont. lib. 2. cap. 5.  he addeth, Nec multum me movet Pontificalis Damasi, Yet am I not much moved with the authority of Damasus pontifical, or Sophronius, and Simeon Metaphrastes, or what they say in the life of Linus, that he died before Peter. For Sophronius and Metaphrastes are but of the fresher sort. And the book that is attributed to Damasus, is of uncertain credit in this matter. In this matter? but he useth him in many other matters, with every blast he turns as the weathercock.  

Editio council. Veneta. tom. 1 p. 617.& 684. Tom. 2. p. 463  31 Another saith, that he doth pugnare cum probatis& receptis omnibus historijs: He fights against all( even all) approved and received histories. If this be true, what a shane is it, that Lessons and stories should be red in the Church under his name, that is not author of the book? Or why should the breviary give credit and countenance to that which hath no authority of itself? 
De sacrament. Euchar. l. 2. c. 1  Bellarmine hath a reason to prove the vain story in the counterfeit Epistle to the brethren in Achaia, concerning Saint Andrewes martyrdom: Because it hath been red in the Church service. Why hath not this given the same reputation to Damasus? Or why may not it make Friar Surius in time a classical Author, whose gests, or rather indeed jests, are so solemnly infarced into that now roman reformed breviary? Certainly the newest Legends ere long will outface the oldest stories of the Church, because they are purposely provided to stand in stead, vpon any advantageable occasion, though not now, yet perhaps hereafter. So provident are they to deceive their posterity. So either Campions Damasus is no body, or Campions betters be deceived.  
32 Saint jerome is next, one of the most laborious Fathers of the Church. How he is used, is partly delivered in the former Chapter, among the Fathers. 
Baron. epit. pag. 293. Bellar de verbo Dei non script. l. 2. c. 10.  But in matter of story, he hath his wipe too. His translation and continuation of Eusebius his Chronicle, is mangled and corrupted; therefore without credit. Lyra an old friend of the roman Church, was mis-led by him, who then will trust him? Two Cardinals cracked Saint Hieromes credit; 
Canus l. 11. c. 7  how can we rest on him that is thus disgraced? Yea when Iosephus the jew hath not less credit in his story then he.  
33 Ruffinus is next, 
De Concilijs l. 2. c. 8. De Ro. Pont. l. 2. c. 13. Canus.  his opinion is approved by cardinal Bellarmine in one case, he is rejected in another: Falsa expositio est, His exposition is false. And Melchior Canus saith, Quod Ruffinus asserit, ex Patrum traditione eos libros à Canone reijciendos( place Lectoris dictum sit) Patrum traditions ignorauit: That which Ruffinus saith, that by the tradition of the Fathers those books were rejected out of the Canon( be it spoken by the Readers leave) himself was ignorant of the Fathers traditions. A fickle answer to so ancient an authority. In a case so true, that without all exception, excuse, or tergiversation, all the Fathers that mentioned the canon of the Scripture before Ruffinus, did exclude all these Apocryphals; yet this catholic answer serves, He was ignorant of the Fathers traditions. But if he had not said so, he had shewed himself ignorant of the Fathers traditions indeed.  
34 Socrates and Sozomene follow, whom I join, because I find them together in their reproof. It is a wonder that either Campion would name these, or Canus 
Canus.  number them superlatiuely among nobilissimos historicos, seeing cardinal Baronius saith of their story of Paphnutius in the Nicene council, Fàlsum esse oportet, This must be false. 
epitome. 238.  And for failing, in the margin is noted, Falsi sunt Socrates& Sozomenus: Socrates and Sozomen are false fellowes. And yet in the same book he allegeth Socrates for the Bishop of Romes authority, without derogation to his credit. And good cause why, for he makes for him.  
35 Cope calls the same story of Paphnutius into question( for in truth it draws blood from the catholic cause) because 
Dialog. 1.  the whole matter depends vpon Socrates and Sozomen, of whom, one was a novatian, the other commends with great praises Theodore Mopsuestensis, who was condemned by the fifth council. 
De Imag. l. 2. c. 12.  cardinal Bellarmine can allege them often when they make for him; but when they touch his freehold, and impeach the holy Fathers crown and dignity, he accuseth and refuseth them at his pleasure,& that in very vile terms: Non debet illis authoribus credi, 
De council. authorit. l. 2. c. 8.  These fellowes are not to be believed. He taxeth Socrates with many lies, and that he was a novatian heretic. 
De cultu Sanct. l. 3. c. 20. De penitent. l. 3. c. 14. De Coelibat. c. 6.  And as for Sozomen, Et non ignoramus Sozomenum in historia multa mentitum, We are not ignorant that Sozomene in his history hath lied in many things. And Valentia, Non ignoramus Sozomenum multa alioqui mentitum esse: We are not ignorant that Sozomen lied otherwise in many things. What could be said worse of the impudentest liars that ever deserved the whetstone? Their credit is left past all recovery. Socrates history pleaseth me not, 
Locorum. lib. 11. c. 6.  saith Canus: he is a patron of Origen, excuseth Nestorius, biteth Cyril.  
36 Theodoret hath the next place: he hath been reasonably well bombasted among the Fathers, neither scapeth he scotfree among the Historians; 
Canus l. 11. c. 6  one for all: Theodoretus fuit hoc nomine damnandus, Theodoret was to be damned even under this title, who in truth was condemned in the fifth general council. howsoever the matter be, this patronizing of erroneous fellows, weakens the authority and credit of his history, quoth Canus.  
37 Now comes Marianus Scotus, sometime called Sanctus, a man ancient for yeares, unsuspected for partiality, no witness domestical, our aduersaries challenge him as their own, he is in Bellarmines Catalogue of catholic authors: and Baronius hath entitled him a noble Chronologer: 
Annal. tom. 1. ad annum 34.  yet Marianus fares no better then his fellowes, nor worse then his betters. In the story of Pope Joan, he is corrupted, as they would haue it appear, by some new found written copies in Flanders. A flim flam tale, devised to alleuiate his authority in that story. But they go a nearer way to work. cardinal Bellarmine saith peremptorily, 
De Ro. Pont. l. 2. c. 5.  Marianum Scotum contemnimus, We contemn Marianus Scotus: as who should say, he were not worth the naming, a Saint, a base fellow. What if a Protestant had answered thus?  
38 Is Sigebertus any body? No: 
Barnarsius.  for either aliquis impudens Nebulo interpolauit screpta eius, Some impudent knave hath corrupted his works; or there be diverse editions or manuscripts, that will help out at a dead lift; or if no other honest shift will serve them, then cut him down with Sigebertus in hoc est fide indignus, In this matter Sigebert is worn out of credit, as cardinal Bellarmine will haue it, who may do what he will, 
De Rō. Pont. lib. 4 cap. 13. Analium. Tom. 9. ann. 774.  for he is over his work: Or, O scelus, o impostura, o fraus, O wickedness, O imposture, O cozenage, as cardinal Baronius. Why? was he not one of their own? Thus like filthy birds they bewray their own nests.  
39 Zonoras a monk alleged and approved by cardinal Bellarmine against all antiquity, in the case of Honorius, 
De Rō. Pont. l. 4. c. 11.  as if he were the onely Paragon, whose testimony went beyond all. 
De Concilijs l. 1. c. 20.  Yet in another case of the dispute between sylvester and the Iewes, caused by Helena the mother of Constantine, he is rejected by the same cardinal.  
40 Nicephorus shall follow: and what of him? Semper mihi audacior est visus, 
Maldonatus praefat. in Lucam.  He ever seemed to me somewhat too saucy or malapert saith Maldonatus. As he erred with the grecians in his divinity, so was it no marvell that there are not a few errors in matter of History, 
Bellarm. de scriptoribus Ecclesi. in Niceph.  as is evident by the Annales of cardinal Baronius. A few more there are in Campion, in Caenus and others, accounted inter nobilissimos Scriptores, the most noble writers of history. But partly, I may say of the most part of them as of these; partly if they thus deal with the best, what care they for the worst? partly these are enough for examples in this kind; partly I haue not red so many pregnant exceptions against some others as against these, though I dare say they are very few that bear not their mark for some defect or other.  
41 An example or two more. 
Bellarm. de script. Eccles. in jul. Affri. Canus l. 11. c. 7.  Iulius Africanus is forsaken in that work which is taken for his. He calleth the story of Susanna a fable, therein he erred, following the error of most learned men. And therefore it was pity that for one fault, he should be cast of by Gelasius, seeing his fault was common with so many that were learned. Yet he is in this refused, because it maketh against the Grand-maisters opinion, yea though he err with the learned and with the most of the learned.  

De Rō. Pont. lib. 2. cap. 27. Canus lib. 11. cap. 7.  42 Epiphanius a greek, a most ancient and approved Author, saith cardinal Bellarmine, Nihil prorsus movere nos debet: He should not move us at all, saith Canus. First, because in the disposition of matters and times, he never useth to follow any grave Authors, and again he is deceived in the remembrance of those things. Anastasius Bibliothecarius is sometimes a great man; not onely his word, but his very silence in the cause of Pope Joan, is more then a probable argument against the great number and show of other writers that mention the story. Yet Caranza doth set him on the pillory for forgery, for corrupting Damasus his pontifical. 
De sexta Synod. De council. l. 1. cap. 7.  Turrian allegeth a certain Historian, one Theophanes, but cardinal Bellarmine likes not his opinion. Infinite more are there, some of their own, some of more ancience times, whom either they discredit and cast off in gross, or except against in some particulars, or prohibit not to be red; or refine, or rather defile, if not in their purgatory fire, yet in their partial fingers. And as they deal with other Authors, they make them say what they list, or use them as they please.  
43 We deal not thus with our aduersaries. We take old Authors at their hands. We leave them as we find them. We chastise them not. We commit them not to the house of correction, nor burn them in their ears like rogues. We banish them not out of the Church. We give them their due and deserved respect, and wish with hearty desire, that they may be heard with indifferency. For they testify not so much the honour and virtues of the Popish Church( as Campion pretendeth) as the encroachments of Popes vpon not onely their brethren and followers, but their Lords and Maisters. The Simonies and schisms, briberies, and braveries, the lawless luxury and unbridled tyranny of the Sea of Rome. Not onely the violent and unjust excommunications, but the murders and massacres committed on the bodies of Saints: if they haue but touched the triple crown with their least finger. Whence haue we the impious lives, the desperate deaths, the crafty designs, the cruel executions, the palpable ignorance, the gross idolatry, the declining of religion and piety, the increase of superstition and apostasy of the roman Synagogue, but onely in such as they haue claimed for their own Stories? written by Popes, by Cardinals, by Bishops, by Abbots, by monks, by Friars, before Luther was heard of in the world; so that we may justly say, Ex ore tuo te iudicabo, serve nequam: Christ will judge thee out of thine own mount, thou wicked seruant.  
44 These four evidences, Scriptures, councils, Fathers, and Histories, being the onely either certain, or probable monuments of truth and antiquity, either by our chiefest aduersaries challenged, or by us granted; the first accounted by us sufficient of itself: It and all the rest so qualified or rather quelled, chastised, corrupted, debased, and cast off by them: with what countenance not brazened; or with what conscience not seared, can they either object novelty unto us, or usurp antiquity to themselves? All or any of these we are well contented to admit, some under better terms and conditions, every one under the same themselves do.  
45 What then remaineth, but that we rejoice and thank God, for that he hath not left us without the certain testimony of the most true and least doubtful antiquity, both of ages, and persons, that do justify the verity of our faith and religion, so accused of novelty by our aduersaries? as if all we haue, or profess, began with Luther, or hus, or wickliff at the farthest: theirs from the Apostles, as they pretend, at the least. But he that hath an eye to see, or an heart to understand, may discern evidently, and know perfectly, that we may say to the Popes teeth: 
Haec nouitas non est nouitas, said vera vetustas,  
Relligio,& pietas, Pa●rum, instaurata resurgit,  
Quam tua corrupit leuitas& nota tuorum, Segnities.  
This Newenesse is not new, this is true age;  
Our faith and works we haue from Fathers sage.  
But thine own lightness, and notorious sloth  
Of thy bad brood, hath now corrupted both.   
46 From all these four precedent Chapters, I therefore conclude: that the Church which hath not every one of these, though it miss but one, yet hath not all antiquity: and that Church which depraueth or refuseth all these, hath no antiquity. Now let the Christian readers free their hearts from the captivity of Antichristian slavery, wherein they stand bound to beleeue what they are taught by that step-mother, that seeketh the subversion of their souls estate: and judge by that which hath been said, whether Protestants or Papists admit or reject antiquity. If we admit it, do us right, and slander us not. If they reject it, do them no wrong, but beleeue them not. So shall we retain safely, you recover your own securely, without partiality, to us, or them.   

CHAP. X.  
In place of canonical Scriptures, the Romanists obtrude Apocryphals, Traditions, which they call unwritten verities, but indeed are uncertain vanities, and unfit to be urged or used in questions of faith or manners.  
WE haue sufficiently if not abundantly shewed, how roman catholics not onely irreverently extenuate, 
1. Sam. 17.45.  but also blasphemously revile and rail vpon the Captaines of the host of the living God: how they despise Gods sceptre, and trample the word of his Testament, 
Hebr. 10.29.  sealed with his precious blood, under their feet, accounting it as vain a thing to save a Christian soul, as a horse to save a man; 
Psal. 33.  which is fearful to consider. Yet lest they may seem damnable, past all shane, they pretend that they haue the word of God, though not all written in the canonical Scriptures, yet either written Apocryphals, and unwritten verities, which they hold to be as good, if not better then the written word of God in the Canon of the Bible. So that this is our difference.  
2 We would haue all questions of faith and mannners debated, all doubts resolved, all heresies confuted, all truths confirmed, onely by the written and undoubted word of God which is common to us both. Our aduersaries will none of this, as before is shewed. The supposed defect whereof they would seem to supply with apocryphal writings, against all antiquity: The Religious light whereof they would extinguish with an unknown tongue, against all reverend authority: The certain truth whereof, they would sophisticate by obtruding a barbarous and false translation, against the authentic credite of the Hebrew and greek Originals: The certainty whereof they would make void, by doubtful, obscure, yea opposite unwritten Traditions, which they call unwritten verities, but are indeed meare vanities, if not gross villainies, as shall appear.  
3 When Alexander the Great was dead, 
Diodor. Plutarch.  and as some thought, poisoned, his monarchy was presently distracted into four petty kingdoms in comparison of the entire. These reguli warring one against the other, came to speedy and final desolation, and became a prey unto the romans, who erected a great part of their Monarchy by their ruin. Thus these our Romanists after they haue shifted, strangled, poisoned, and murdered the precious word of God, written by the divine inspiration of the holy Ghost, and the undeceiving pen of the holy Prophets and Apostles, in the sacred Scriptures: one part usurp the Apocryphals as their refuge; others ignorance of true Scripture for their sconce, others false interpretations, for their succour; and others Traditions for their chief city of repose and Castle of defence. But all those shifts will not serve them, they will rather make passage and way to the victory and conquest reserved for truth.  
4 To handle all these, is not my purpose, 
Suprà cap. 6.  because their abuse of Scriptures hath it passage and due consideration already and their Apocryphals with them. I will onely stand vpon Traditions, wherewith our aduersaries do not onely shoulder out, but trample under foot, the divine and undoubted Scriptures. These are by Doctor Kellison thus defined. 
survey. lib. 8. c. 3.  Tradition is nothing else but an opinion, or custom of the Church, not written in holy Scriptures, but yet delivered by the hands of the Church, from time to time, from Christians to Christians, even unto the last age, If he had stayed at the first words; Tradition is nothing, 
1. Cor. 8.4.  as an idol is nothing, he had said well. This may serve all sorts of Traditions of the roman Church. Of which notwithstanding Melchior Canus is bold to pronounce, 
Loc. come. l. 3. c. 3.  that Plus habent virium quam Scripturae aduersus Haereticos: Traditions haue more force against heretics, then the Scriptures. Wherein I beleeue him, if he mean the reformed Churches, by heretics; for the Scriptures are certainly for us, their Traditions we aclowledge to be against vs. And it is as true, as that the Bishop of Romes Decretals do better fasten the triple crown vpon the Popes head, then all the Scriptures of the old and new Testament. But they may more truly say and plainly, that more heresies haue been and yet are supported and maintained by Traditions then by the written word, which is the fire that consumeth the chaff of mens devices, and the onely Malleus haereticorum, the onely hammer, 
Ierem. 23.29.  that either bruiseth the hearts of men and softeneth them to repentance, or breaketh them in pieces, and beareth them to death through obstinacy in misbelief. If he mean heretics indeed, it is utterly false. For I dare boldly say, and all antiquity will abet the same, that all the heretics of ancient time, with all their heresies, haue been confuted by the councils and Fathers of the primitive times onely by the Scriptures.  
5 As for us, by that which they call heresy, I may say often and justify it truly, 
Act. 24.14.  We serve the God of our Fathers, observing all that is written in the Law and the Prophets, and haue hope towards God, that the resurrection of the dead, which they themselves also look for, shall be both of just and unjust. Let them remove us from this hold, by these means, and we will confess ourselves heretics indeed, and entreat to be reformed by them. They refuse this condition to try with vs. They cannot convince us of any error by the Scriptures, and therefore they fly unto their uncertain Traditions. Of which another of their locusts saith: Si Paulus ille Tarsensis. 
F. Nicol. Herbrō. de generalibus notis verae Ecclesiae Etiamnum Papisticae.  If that same Paul of Tarsus, that elect instrument of divine philosophy, should condemn any Traditions of the catholic Church, yea of the Popish,( for of this onely do we Orthodoxes depend) or the Decrees, which for the common utility, the edification of the faithful and peace, are indulged as our aduersaries ficten: I would confidently proscribe him, abandon him, pronounce Anathema, with direful execrations against this Saule,( and would separate him) both from Christ and from his Church.  
6 I never yet heard, or red, so zealous a passage either spoken or written, by any Papist, for, and in defence of the known Scriptures, as this is for Traditions and Decrees. By which we may easily perceive, what account is made of this Dalila among the Romish philistines. 
judge. 16.19.21  By help whereof they would poll the hair,& then put out the eyes of samson, the Champion of God. That which Saint Paul applieth to the corrupters of the gospel, that this heart-burnt Abaddonist, applieth unto the refusers of Traditions and Decrees. Yet another Romanist, not a locust of the wilderness, on which Saint John Baptist fed, but a depopulating locust, that ascended out of the pit to consume Gods fruit, saith worse in my conceit then all these, in setting to sale this ware. 
socolovius. Partit. Eccles. pag. 758.  Quin imò in hoc Traditio superat Scripturam, quòd tempore prior sit, quòd clarior, quòd latiùs pateat, nec corrumpi, nec interire, nec in varios sensus ita facilè torqueri posset. This Tradition ouertoppeth the Scripture, because it is older for time, clearer, larger; can neither be corrupted, nor perish, or be drawn into diverse sences so easily as Scriptures may.  
7 cardinal Bellarmine hath a long dispute of this matter of Traditions, and will haue some divine, such as Christ taught and are not written in the Gospels; some apostolical, preached by the Apostles, but not written in their Epistles, Acts or Prophecies; the third ecclesiastical, since decreed by councils, or determined by Popes, and received of that Church which they call, and onely account, catholic: 
Bell. de verb. Dei. l. 4 c. 2.  or to take Bellarmine in his own words, Not these which are decreed, but usurped, and taken up, as certain ancient customs, begun, either by the Prelates or people, which by little and little, by the silent consent of men haue obtained the force of a Law. The divine and apostolical haue the same authority with the written Scriptures of the new Testament. Which though they haue nothing but truth, yet contain they not all truth in the Romanists conceit, and therefore( as is said) their defect must be supplied with these Traditions. The ecclesiastical are of the same account with the written Canons, and registered Decrees of the councils and Popes: which are sometimes reckoned to be equal with the four evangelists, 
Campion. rat. 4.  and canonical Scriptures; even Trent, with the best former, and the last with the first Decretals; and so by consequent all these ecclesiastical Traditions are as good as the apostolical or divine,& so as the written word of God.  
8 Our difference with the Romanists stands not in this, whether the divine and apostolical Traditions be equal with the Scriptures; we will confess it. For we doubt not, but that the Apostles preached nothing but the substance thereof is written: and let our aduersaries directly and demonstratively prove, that Christ or his Apostles taught any of those things which they obtrude vpon the Church,( though not written,) we will receive them as the word of God. But this they shall be never able to do: and therefore we defer the trial of all truth to the certain and undoubted written word, that is, the canonical Scriptures of God. In which case we may be bold to say, even with the conventicle of Trent itself, 
Sessio. 4.  that we receive and reverence with equal pious affection, all that Christ or his Apostles taught by word of mouth, whether they concern faith or manners, even as well as the Scriptures themselves. For certainly they spake nothing contrary to that which is written. But there are many Traditions fathered vpon the Apostles and Christ himself, which were never spoken of, or thought of by thē:& which are quiter kam, and clean contrary to the Scriptures. We will not be gulled with these under any pretence: prove them Christs, we accept them with all humility; if you cannot prove them, we reject them with all severity. Of the jewish expositions and Traditions, this hath Solo-Maior: 
In Cant. cap. 4. pag. 935.  Cuiusmodi expositiones seu traditions suo idiomate appellare solent, Hebraei, Cabala, Graecè autem Deuteroses dicuntur, easque expositiones seu traditions maximè venerantur,& quasi numen quoddam adorant judaei. Such expositions and Traditions the Hebrewes in their own tongue call Cabala, but in greek Deuteroses; and these expositions and Traditions the Iewes exceedingly reverence and adore as a certain divine Godhead. The Papists, with as good reason, and no better, make Gods word of their vain and idle Traditions, and worship and adore them as the very Scriptures of God.  
9 I hold it but a sorry consequent to say, 
John 20.  Christ did many things which are not written, therefore there is not sufficient written for our faith and salvation; for so much is written that we might beleeue, and in believing haue everlasting life. Or that these were the things which Christ did, or the Apostles preached, which are now offered unto the Church for such. We deny peremptorily that any of these Traditions, which are pretended, and concern belief or manners, are either Christs or his Apostles, if they be not in the Scriptures. For some of them are erroneous, some blasphemous, some wicked, some idolatrous, some contradicted, some utterly abandoned, some old, now antiquated, some were lately obtruded; none of these so proved as may convince the understanding constantly to beleeue them. And therefore one of the roman Captaines saith ingeniously, that, 
Lindan. Pano. l. 4. pag. 478.  Qui omnes traditions paris authoritatis putarit, insignis temeritatis, ne dicam vesaniae, condemnandus est; quaedam enim sunt nullius fidei: He that thinks all Traditions to be of like authority, is to be condemned, not only of notable rashness, that I say not of madness; for some of them are of no credit. Let his fellow Herburne censure him for his speech, who would curse Saint Paul if he said so much. 
Supra§ 5.  For certainly they haue all the like credit in the roman synagogue for ought I know. But for their convenience or nearness unto the similitude of truth, there may be difference, some nearer, some farther off. The proofs in this case of such moment, must be demonstrative, and luke clariores, as clear as the sun. We cannot take one Father for one, and another for another tradition; especially if they err never so little from the written word. But they must be deduced à primordijs Ecclesiae, from the very beginning of the Church, continually testified by succession of writers, Fathers and histories, before we may justly afford them the reputation of probability: and on that condition, being not repugnant to the Scriptures, we will accept them.  
10 We cannot suffer ourselves to be made so very sots, as to hold with Petrus Soto quiter against Lindan: 
Petrus á Soto.  Infallibilis est regula& Catholica, quaecunque tenet, credit,& servat Ecclesia Romana,& in scriptures non habetur, illa ab apostles esse tradita. This is an infallible and catholic rule, that whatsoever is held, believed and observed of the roman Church, and is not in the Scriptures, that is delivered by the Apostles. under this veil may infinite absurdities lie covered, and any thing be thrust vpon the Church of God for divine and apostolic traditions. And indeed it hath brought as many false doctrines into the Church in truth, as Pandoras box dispersed plagues into the world in fiction. Yet if they will needs give so much credit to the Church, that we must receive and accept, whether scriptum or non scriptum, 
Hosius.  written or not written traditions, and meet them with both arms, and follow them with great devotion: yet let us receive them from that Church that is qualified as the cardinal would haue it: Vna, sancta, Catholica, Apostolica, the onely one Church of Christ, the holy, universal, apostolic Church. But this is not the Church of Rome, which is neither one, but divided; not holy, but wicked; not universal, but private; not apostolic, but modern, and of yesterday in comparison of the Apostles times. She is the mother of fornications. And therefore our novellants at this day, either assume that which is not granted, and they can never prove, or implicate a contradiction, which they can never reconcile, to make their private the universal Church. And therefore call it, Ecclesia Catholica Romana, The catholic roman Church: that is, the universal private Church, as is before remembered. The one, true, holy, 
Supra cap. 4.  catholic and apostolic Church, never knew nor heard of many of those traditions which are now equalled, yea I say preferred, before the Scriptures of God. And therefore we cannot receive them from that holy Mother, who receiveth nothing but from the hand of her spouse, and his undoubted Vicar, which is the holy Ghost: as cardinal Hosius is contented to say; 
Tom. 2. c. 32.  and that not onely supposed or surmised, but as revealed in that book which is sealed with the blood of the lamb, even the will and testament of God the Father, and his blessed son Iesus Christ.  
11 With what face then could Pighius, when he had not onely grunted like a hog, but roared like a bull against the Scriptures, renouncing them for sole or sufficient iudges in matters of faith, say unto the Pope? or how could his apostatical Holinesse endure to hear this impudent and fearful blasphemy? 
Pigh. in praefa.  Huic tam foecundae malorum omnium radici securim imprimis admouere visum est: I haue thought good principally to lay the axe unto this fertile roote of all evil, that is, trial by the Scriptures. To the plucking up whereof by the roots, I haue counted it above all things necessary, to demonstrate by most clear reasons, that the Authority of ecclesiastical tradition is no less, that I say not more ample and powerful, then the Scriptures? What a plague do they account the Scriptures of God unto themselves? how do they fear them? how do they not onely equal, but prefer traditions before them? and that not only divine or apostolical, as Cardinal Bellarmine distinguisheth, but even ecclesiastical also? for that is Pighius his word. Whereby it is evident, that either he knew not the Cardinals distinction, and so slipped a gaudy, or else he voluntarily puts in the very worst of all kinds, and prefers them to the Scriptures. And lest you may take this but as one Doctors opinion, let him take a Bishop with him, who saith, that this truth is most certain, whereby all the Lutherans heresies are plainly confuted. 
Simanca de Eccles. §. 26.  Quòd Ecclesiae traditions, &c. That Traditions of the Church, in matters of faith and manners, although they be not written, is no less authority then the holy Scriptures. And if this will not serve, he may take a cardinal to them both, who attributes as much to his Traditions as he doth: Adeo non minùs grave flagitium visum est Ecclesiasticam consuetudinem contemnere, quàm divinam legem praeuaricari: It seems no less wickedness to contemn ecclesiastical custom, then to break the law of God. It is not to be marveled then, that cardinal Hosius tells us, that Proprium semper hoc fuit haereticorum axioma, nihil esse recipiendum praeter Scripturas: That this hath always been the proper axiom of heretics, that nothing should be received but the Scriptures. For they haue found a better thing for their purpose, and therefore leave these tanquam nullius in bonis occupanti, as no mans goods to the occupier, even to those that they call heretics. Let me be one of these heretics that are so religiously affencted to the written word, and will be saved by it. And let this be the counterfeit catholics general rule, that what they cannot prove by the certain word of truth contained in the Scriptures, they will defend by uncertain, obscure and base Traditions, yea many things quiter contrary to divine Scriptures. The while, it is worthy observation, how this monstrous brood engenders a Mule from an ass and a mere. 
Genes. De verbo Dei lib. 4. cap 8. Panopl. lib. 2.  For Bellarmine will prove that their Traditions be good, because heretics will none of them. And Bishop Lindan proves them as good, because heretics allege them. Like Sampsons foxes, though their heads be asunder, their tails meet together; their premises contrary, yet the same conclusion.  
12 I cannot but hold it strange, that after all these monstrous speeches of Traditions, one of their own, that would seem to hold up the walls of the holy city, vpon two foundations, that Quis non horreat Catholicos, side illis verè questus est Philippus, suas traditions longè accuratius seruari postulant quàm Euangelion? said minimum hoc stolidissimi Philippici cerebri phantasma est, quod nec in animam, nec in as, nec in calamum ullum Catholicum venit: Who would not but abhor the Catholiks if Philips complaint were true of them, that they require a great deal more observation of their Traditions, then of the Gospels; which never came into a catholic soul, nor mouth, nor pen. read but what is said in the sixth Chapter of contempt of Scriptures, and that immediately before in this, 
Socolounis.  and it will make any holy Christians heart abhor roman catholics indeed. Ex ore tuo te judico, nay, thou judgest thyself by thine own mouth thou wicked seruant. Yet his after sentence is somewhat more modest then his fellowes; when he saith, a Christian may defend his faith two ways. First, divinae legis authoritate, tum deinde Ecclesiae Catholicae Traditione. First by the authority of the divine Law, thē by the Tradition of the catholic Church. Here the Scriptures are first indeed, but argued of defect, to be supplied by Traditions of the Church, neither divine, nor apostolical.  
13 If the question in this case were but of Ceremonies and circumstances, we would not strive. For peace and unity, much would be yielded unto out of discretion: as Saint Paul did, for a vow and shaving of his head, 
Act. 21.24. Act. 15.29.  and a purification; or as all the Apostles did for a time in things strangled and blood. But our questions are of the matter and substance of Religion: to grant what they would haue we account prejudicial to our salvation; the denial whereof our aduersaries repute heresy; and call us heretics, a grievous imputation, not to be born. 
Hieron. ad Pammach.  Noli in suspicione haereseos quenquam esse patientem, ne apud eos qui ignorant conscientiam eius, dissimulatio conscientiae iudicetur, si taceat. Endure not any man in the suspicion of heresy, to be patient, lest among those who know not his conscience, if he be silent, his dissimulation be taken for conscience: In which case no honest man may be silent.  
14 It is heresy against the roman Church not to beleeue rightly the Oblation in the sacrifice of the altar, 
Petrus à Soto.  invocation of Saints, Merit of works, the primacy of Bishops of Rome, most of the Sacraments of their new religion, prayer for the dead, Auricular confession, necessity of satisfaction, to let pass diuers matters about the Sacraments: As unction of Crisme, consecration of water in baptism, the whole Sacrament of Confirmation, the elements, words and effects of the Sacrament of Order, matrimony and extreme unction. 
survey lib. 8. cap. 3. §. 4.  Doctor Kellison confesseth also, that The real presence, the sacrifice of mass, the fast of Lent, Images, holy water, the sign of the cross, and such like, are Traditions. These with diverse others are capital and deadly, defended by fire and sword, and haue spilled the blood of many a good Christian. We hold some of them superstitious, some blasphemous, some both; all unnecessary, ungodly, and derogatorious to the truth of God, received in his word, the kingdom and merits and mediation of the son of God. There are many other of great moment with them, that appear unto us most vain: diuers that in the primitive Church were common, which now are antiquated, forsaken and forgotten. Sundry of new invention which the ancient Fathers never heard of. Yet consider them how you will, and let them be what you will, this is Infallibilis regula, an infallible rule, and catholic, that is general, 
Idem supra hoc cap.  That whatsoever the Church of Rome believeth, holdeth and keepeth, and are not in the Scriptures, are delivered by the Apostles. And again, The observation of which, the beginning, author, or origine, 
Salmeron in Epist. Pauli, lib. 1. part. 3. disput. 8.  is not known or cannot be found, those are without doubt apostolical Traditions: but extra sacras litteras, they must be out of the Scriptures, or no bargain, no traditions.  
15 Which rules holding Infallible, what Labyrinth may the faith of Christians be lead into, that no Ariadnes thread, will bring it out? I purpose not to stand on the distinctions of Traditions, how many sorts of them are mentioned by Authors, nor in the confutation of every particular, or examination of their age or authority, which all are found in most writers of controversies on both parties, which is done enough to my purpose out of Bellarmine already. My only drift is to lay open two notorious frauds in this question of Traditions, which our aduersaries haue usually proposed and practised, to delude and mislead simplo Christian people, and as I verily beleeue, against their own consciences.  
16 First to colour the worst, they haue some which they call Traditions and are not, for as they be plainly in the Scriptures, or by such necessary collection and deduction drawn from thence, that they may justly challenge their prerogative from the Scriptures, as many of the Fathers, and namely Epiphanius taketh them, traditions Patrum ex Prophetis,& lege, 
Epiphan.  & apostles,& Euangelistis. The traditions of the Fathers out of the Prophets, and the Law, the Apostles, and evangelists: so are they no traditions. Such may be certain words, applied to matter in the Scriptures, as {αβγδ}, or the trinity, or the baptizing of children, and the like. And such our aduersaries pretend some of theirs to be, from which they since are driven. Salmeron seemeth to take Tradition in the sense with many of the Fathers. Non omnia simul tradita sunt, 
In Epistolas B. Pauli. lib. 1. part. 3. disp. 8.  &c. Al things were not delivered at once, but Tradition increased by little and little, the Prophets followed Moses, and the Epistles, the gospel. Whereof he seemeth to me to make a mad collection. Hinc colligi potest, Hence it may be gathered, that all things were not delivered by the Apostles, but those things which for that time were necessary, and which were fit for the salvation of the believers; and he gives for this, as profound reasons. For otherwise, we should need neither Christ to be with us, to the end of the world, nor the holy Ghost to inspire us, nor Pastors and Doctors to teach us, yea we should be worse provided for then the Synagogue, Neque been esset consultum simplicitèr Ecclesiae. Neither plainly should the Church haue been well provided for.  
17 under this colourable pretence they haue so pieced their Traditions to the Scriptures, 
Plutarch.  as they repaired Theseus ship, till it put the Philosophers to their dispute whether it were the old ship, or a new. For so haue the Romanists confounded their traditions with the Scriptures, as that they know not which is old, which is new, which in time they would haue made like a Capuchins cloak that is never but one, though it haue not one rag of the first left. Howbeit of these Scripture Traditions, there is neither scruple nor question between us and them. Neither in dead can these by them be called Traditions at all.  
18 For they hold Traditions to be truths not contained in the Scriptures, which causeth their distinction of the word of God written, and not written. Whereby their egregious wickedness doth most evidently appear. For as long as ignorance blinded the eyes of men, and the veil of darkness was drawn over their hearts, 
The bee-hiue of the roman Church  all, or the most part of their Traditions, were they never so new, never so absurd, were once avouched from the Scriptures, as if they had been most pregnantly proved by them. But when the sophistications and absurd conceits of the roman Church were descried and discovered, and the true sense of the Scriptures by diligent enquiry bolted out; then they had no other shift but impudently to hold the conclusions, without their ancient premises, and to dispute like skilful Lawyers, from Titulo non scripto, lege nulla, paragrapho nusquam or nunquam: laws unmade, words unwritten, learning never heard of, neither any where to be found.  
19 For example, take any of Soto or Doctor Kellisons Traditions, or almost any other that are controverted between the Court of Rome and the Church of God, and observe which of them hath not had the pretence of Scripture vpon Scripture, text vpon text, and Apostle vpon Prophet to prove them. Yet now they are only Traditions not written. Whereby it is notoriously evinced, that when they alleged Scripture for these, and many other, either they did it out of gross and palpable ignorance, speaking that which they understood not, and that must be their best excuse; or else out of a desperate hardness of heart and wilful malice, falsely alleging, and damnably abusing the holy Scriptures of God, for matters not at all contained in them, and that vpon their knowledge.  
20 The other is, that in stead of the onely written word of God, of which there is no doubt or scruple, they substitute and suborn, uncertain, unknown, various, temporary and transitory Traditions in their room. Of which they can fetch store when they please, and from whence they list, and make them outcountenance the gracious face of the blessed son of God, shining in the holy Scriptures of the Prophets and Apostles.  
21 Possunt esse nou● traditions: There may be new Traditions, respecting both faith and manners, although they be neither made nor delivered by the Apostles, saith Salmeron. 
In Rom. l. 1. part. 3. disp. 8.  This Tradition without all apostolical authority, Est in primis ad salutem necessaria, saith he, is chiefly necessary to salvation, and more by much, then the Scripture itself. 
Adeo magis quam ipsa Scriptura.  And this he indeuoreth to fortify by many reasons. As if we could neither haue the Scriptures canonised, nor a true translation allowed, nor a certain interpretation approved, nor find the just number of Sacraments, nor govern the Church, nor assoil doubts, without Tradition. Which is all utterly false, except he mean the Sacraments of the Roman Synagogue, which indeed can never be found in Prophet or Apostle. Much more to this effect hath the same Author in the same place, as absurd as this, whereof let it not seem tedious to read a little more.  
22 Qui non credit Traditioni in Ecclesia receptae: He that believeth not the Tradition received in the Church, but seeketh for Scripture, is like an evil debtor, that will not pay his debt, except he see his obligation, whereas it is enough to produce sufficient witnesses. But if sometimes false and corrupt Traditions are brought forth, we must not marvel thereat, because heretics haue corrupted some Scriptures, yet notwithstanding by Tradition we may know both false Scriptures and false Traditions. And yet more: Traditio est antiquior Scriptura, &c. Tradition is more ancient then Scripture, yea by so much more ancient, as the preaching of the Apostles in time prevented their writings. Yet again, The Scripture could not be judge of the emergent doubts which arose. And in short concludeth, Petenti ergo Scripturam, opponenda est Traditio quam commendat ipsa Scriptura: To him therefore that requireth Scripture, oppose Tradition, which the Scripture itself commends. I may infer a better conclusion vpon these words. Therfore the roman Traditions are opposite to the Scriptures, by the Iesuites confession, though this followeth not by demonstration neither.  
23 To express what hath been said more plainly, you may observe of the first sort of Traditions grounded vpon the Scriptures, The mystery of the trinity, which is the subsistence of three persons in one God. The consubstantiality of the son with the Father. The Baptizing of Infants, and such, as though the terms whereby the matter is expressed, be not in so many syllables or words in the Scripture, yet the doctrines which under those words taught, are truly contained in them. So is it lawful to devise words to express more plainly to our understanding the true meaning of Gods word. But we must not wrest Scriptures to shrowd falsehood under our words. 
Hilari.  Non sermoni res, said rei est sermo subiectus. The matter may not be subjecteth to the words, but the words must be apted to the matter. So that neither are the doctrines contained in those words, holden by Tradition, but by Scriptures. Neither are the words whereby those doctrines are delivered apostolical, but by the ancient Fathers in approved councils and their learned writings applied unto the evangelical and apostolical Scriptures.  
24 socolovius me thinks gives not an ill observation in this kind. 
Partition. Eccles. pag. 757.  Sic filium Dei {αβγδ} Patri credimus. So we beleeue the son of God to be consubstantial with his Father, because the the Nicene council so defined it, albeit this name be not found in the holy Scripture. So that the holy Ghost is of the same substance with the Father and the son, and proceedeth from them both, because the Constantinopolitan and roman Synods at the same time out of the Scriptures established it. 
Ex scriptures ita sanxerunt.  If our aduersaries would bind themselves to the imitation of these examples, we would hearty accept such Traditions, and join with them.  
25 Howbeit the Tradition which the Romanists most stand vpon, and urge us with, is the authority of the Scriptures themselves: which they hold cannot be known by the Scriptures, nor any other means, but onely by the Tradition of the roman Paraclete, the Pope and his Church. This Doctor Kellison presumeth we must confess; without which confession we can never know the Scriptures to be Scriptures, more, as one saith, then any other writings to be the word of God. He saith farther, that there is no possibility to know them, but by the roman Church: 
survey. l. 8. c. 3  yea no remedy but we must fall into plain atheism, and flatly deny that there are any Scriptures at all. For all which he giveth doughty reasons. We cannot beleeue the Scriptures without the roman Church, this is presumed. We may not beleeue them for the authority of the roman Church. For we beleeue her not in other things, therefore we must not in this. Though this be but a poor inference( for if she hold nothing true, the divell is in her indeed,) yet as I said already, so I say again: We beleeue it not for the roman Church, but for their Ancients the undoubted and renowned Churches of the Iewes and Grecians, in whose tongue they were writtem, and from whom the romans themselves received them.  
26 Neither do I see any reason why we should be turned to the troubled riuers, when the clear fountains are as open to us as unto them; when our access is as easy, the way as certain, and all other means concurring to our just satisfaction, as unto theirs. We will not confess ourselves beholding to the roman Church at all. The Iewes haue theirs in Hebrew, the Grecians theirs in greek unto this day. Our learned men are as able, and show themselves more wiling, to translate them into La●i●●e, and all other tongues then they are; and therefore if their vulgar translations, and what else they haue beside, were not onely hide in a wall, as the Law was when Hilchia sound it in the dayes of josiah cut with a penknife, and burnt in the fire, 
Ierem. 22.  as jehoiachim did Ieremies book, or butted in the grave with the Roman superstitious Numa, 
Plutarch in Numa.  we could fetch it where they scorn to seek it, and bring it forthlesse tainted then that they onely offer vs. And therefore the Doctors reason in this case is not worth a raisin nor yet a currant.  
27 He farther asketh, Will you allege Tradition? and without a see answereth for us, That so we should give contradiction to our own position●. But who made him our attorney? we are old enough to answer the S●ribes and pharisees ourselves. His answer on our behalf is false; we deny not all Traditions that are so called. For we accept them, if they be apostolical, and haue the consent of all persons, in all ages, professing the same faith. Bring us any Traditions thus fortified, thus assured as the Scriptures are, we will meet them, receive them, embrace them and lay them next our hearts to observe them. Wherefore though we can easily confess this to be an excellent proof, yet we hope to find as good, if not better.  
28 The Doctor demandeth farther: May they pretend the authority of their own new Church? But first, saith he, they must prove their Church to be the true Church. That is not to do, if we had spoken to men that had not lost their cares. I could wish for their own sakes, they could as well prove themselves to be the chased spouse of Christ, as we haue done on our own behalf. For we know ourselves to be the true Church of Christ by the Scriptures, as a chased matron is known by her husband. And we know the Scriptures by the Church, as the husband is known by his wife. His blessings vpon her, his love toward her, her faith and obedience towards him, are sufficient demonstrations to us that we are his spouse; sufficient motives to him, to continue our gracious and glorious husband. This can they never know, that vilify his word, and oppose themselves unto the law of Christ, as the Courtly Church of Rome doth.  
29 Yet the Doctor proceedeth to fight with his own shadow, and play with his own imaginations. They will allege Scriptures, saith he, but these will not help them for neither doth the whole testify of the whole, nor any part one of another; or if they do it, it should not. For every part unto a Philosopher or vnbeleeuer, is as much doubted of as the whole. So that the whole cannot testify for a part, nor any part for the whole. We deal not with Philosophers or vnbeleeuers, or else they confess themselves to be both. But Philosophers and vnbeleeuers do no more beleeue the Church, then they do the Scriptures; and then what hath the Doctor said, that maketh not as much against the knowledge of their Church to be the true Church, as of the Scriptures to be the true Scriptures? But all that he hath said is palpably false. For the new Testament approveth the old, and the old doth demonstrate the new. The new often allegeth the old, and the old foretelleth that which is done in the new. Enough to convince a very infidel.  
30 But more then this. The old Testament was in the hands of the enemies of the gospel. The gospel was entertained of the jews enemies. These fortified both by strength of opposition, and preserved both for their own defence and satisfaction. And many of these accorded each with other, induced, without standing vpon the authority of any outward Church, by the due conference of the Scriptures. heretics haue refused both, when they haue made against them: and the true believers strengthened their cause by them. again, heretics alleged them when they could draw any similitude of truth from them; and the Christian Catholiks evidently convinced all gainstanders out of them. And this we haue out of approved ecclesiastical history, and monuments of the most ancient Churches. This is a far stronger and more evident reason, to prove the Scriptures to be Scriptures, then that they were( forsooth) preserved and approved by the roman Church. What will they answer if we tell them, that the Scriptures were before the roman Church was? and that neither all, nor some, nor any part of them was more committed to her charge, then to any other Church to which they were written, as to them one, to the Corinthians two, and so to others; but all for all, that all through patience and comfort of them might haue hope. 
Rom. 15.   
31 The Doctor hath not yet done. Shall they be tried by each mans private spirit? saith he. This may not be. For it is not probable, that one should discern more then thousands: and if councils and Fathers may err, much more private men, to whom so large promises are not made. I will not answer with Panormitane, that one man bringing not onely Scriptures, but better reason, 
Panormitan.  is to be believed before the Pope and a general council: but I may well say, 
1. King. 18.  that one Elias is to be preferred before all Baals Priests; 
1. King. 22.  one Michaiah before four hundred false Prophets; and that one Elizeus may see, 
2. King. 6. Gen. 19.  when a thousand Aramites shall be as blind as the Sodomites that could not find Lots house. The story is notorious of one Paphnutius in the council of Nice.  
32 But I rather answer, that the Scriptures are sufficient to demonstrate their own authority; not by their phrase and style onely( which the Doctor derides of all other arguments, for that, as he saith, The profane man accounteth the style base and barbarous,) but by many reasons beside. Yet even the very style, so solemn, so grave, so stately; the matter so full of iustice, holinesse and sanctification: the histories so true in the iudgement of all: the mysteries so deep, the majesty so great, as that unto any indifferent iudgement, in all excellencies it is not onely in dead, but in show also the most complete and absolute book in the world. Yet beside all this( as the Doctor saith well) the antiquity of the Scriptures before all other books: their preservation so many thousand yeares, through so many dangers, so long captivities, such potent and malicious enemies that sought to destroy them: the conformity and uniformity of the books one with another, which were indicted and translated, in diuers times, at sundry places, by several persons, without contradiction, or one dangerous position. All which if the roman Church may avow, I see not why any Christian catholic may not do the same: and then all these are in equal balance, and indifferent to us as to them.  
33 But we will come yet nearer them, and tell them that the Scriptures manifest themselves, as we discern hony by the taste, the sun by his light, musk by the smell, music by the ear, physic by the working, our friend by his love, our parents by their natural affection. For they give light to the eyes, 
Psal. 19.  wisdom to the simplo; they are sweeter then the hony, more precious then the gold of Ophir: as the very day star when it appeareth in our hearts; more fragrant then the ointment, more sovereign then any medicine made by the art of the Apothecary by the very sent of it we follow the Lord. Euthymius an ancient writer, alluding to the nineteenth psalm: Scripturam nobis Deus legem tradidit, &c. 
Euthym. in Psal. 19.  God hath given us his Scripture for a law, by which we should be taught divine providence and wisdom. And he hath called it after diuers names: HIS LAW, because it ordereth and guideth our conversation of life. testimony, because it testifieth against sinners. justification, because it teacheth that which is righteous. A COMMANDEMENT, because it chargeth that which is to be done. fear, because it is inexorable. IVDGEMENT, because it pronounceth doom and sentence. For the Law of the Lord is irreprehensible, converting souls. And what is in it that can be accused, seeing it is provided for the conversion of souls? &c. Haue we not all these marks in these Scriptures? or do all these agree to any other writing in the world, but unto our Scriptures?  
34 In them we haue the apparitions and visions of God, the messages and songs of Angels, the expectation of the Patriarks, the sure word of the Prophets, the ioyfoll news of reconciliation wrought by Iesus Christ; the spiritual hymns and psalms divinely composed to comfort our hearts. In them we haue the voice of our Father calling unto us in love and iustice, promising his mercies, threatening his judgements, doing his wonders, confounding his foes, defending his friends; and in them we may find and feel the very fruition of heaven vpon earth. All the wise men of the world, all the Angels in heaven can neither amend them, nor make the like. By them Philosophers most learned haue been converted, Atheists reformed, heretics confuted, and the very divels of hell confounded. These undeniable evidences haue we of the Scriptures, from the Scriptures themselves, without any external adiument. These with the former reasons are unto us the savour of life unto life, by which we beleeue and embrace the gospel. If they be the savour of death unto death to the romans, they may wilfully perish in their sins; we will hearty praise God for our salvation.  
35 If Doctor Kellison and cardinal Bellarmine shall yet say, 
Bellar. de verbo Dei, l. 4. c. 4  Non aliunde nos habere Scripturam esse divinam& qui sunt libri sacri, quàm ex Traditione non scripta: By no other means do we know the Scripture to be divine, and which be the holy books, but onely from tradition not written. Let them hear the Ancients speak, and let gray hairs stop their mouths, who demonstrate the Scriptures to be both divine and holy, by all these circumstances before noted, with many mo of like moment. 
divin. lectio. lib. 1. c. 16. An. Dom. 530  Intuemini sodales egregij,( saith Cassiodore) Behold my noble companions, how admirable and sweet the order of words in the divine Scriptures do run, ever increasing appetite, 
Nimietas.  satiety without end, the glorious hunger of the blessed, where too much is not reproved, but rather often opportunity is praised, and that worthily: whereas the knowledge of wholesome things is thence learned, and eternal life is performed to those that beleeue and do thereafter. 
Plus.  Where things past are described without falsehood, present things are set out better then they appear to be, things to come are  told as if they were past. Truth ruleth every where in them, every where divine virtue shineth in them, every where are laid open things beneficial to mankind. show me such a book in the world beside this.  
36 Whereunto I may add the discreet, wise and learned answer of another ancient and well approved Father; against whom Cardinal Bellarmine taketh no exception among ecclesiastical writers that lived about ann. 545, who proposeth our aduersaries question even in their own words in effect, and maketh answer for us as directly as we would desire. 
Iunil. African. l. 2. de partibus divinae legis, quaest. 29.  Vnde probamus libros nostrae religionis diuina esse inspiratione conscriptos? Whence do we prove the books of our religion to be written by divine inspiration? He answereth himself, Ex multis,( not only by Tradition, as our aduersaries deem) but by many reasons: Of which, the first is the truth of the Scriptures self; then the order of the matters, the consonancy of the commandements, the maner of speech, without bouts, and the purity of the words. To these may be added the quality of those that wrote and preached it: that men did deliver divine things, vile men high matters, rude men profound secrets, not without the fullness of Gods Spirit. The power of the preaching, which while it was preached( though but of a few, and those despised) prevailed. There accurreth moreover to these the rectifying of contraries, as of the Sybils or Philosophers, the overthrow of aduersaries, the benefit of consequents, the accomplishment of those things which by collections and figures, and exclusions of opposites and predictions, are foretold; and lastly, the frequent miracles which were done until the Scripture itself was received of the Gentiles. Whereof this is sufficient to the next miracle, that it is known to be received of all men. These are such demonstrations for the certainty of the Scriptures, that we need not seek the Vatican Library, nor the Popes consistory for a Tradition, they are sufficiently or rather abundantly warranted of themselves. To conclude, take yet an older then they both, who though in fewer words, yet in equal substance delivereth the same: Maiestatem Scripturarum si non vetustatem, 
Tertul. in Apol. cap. 20.  divinas probamus, si negatur Antiquitas: We prove the majesty of the Scriptures, if not their antiquity. We prove them divine, if you doubt of their age. This haue the Ancients said for us, and therefore our aduersaries in all they say against us or them: They haue sowed but wind, 
Osee 8.7.  they cannot reap nothing but a whirl wind.  
37 Concerning the second sort of Traditions, such as cannot, neither I think will now be offered to be proved by Scriptures, yet haue been defended by many, I will not insist vpon particulars, take these very few for a taste:( for most of the rest are subject to the same censure:) The Primacy of Peter, the very foundation of the Popes supremacy( for they must stand or fall together) is taken by themselves to be a Tradition unwritten, as before is said; yet hath the Court of Rome not onely superficially pretended, but vehemently urged and pressed; that Saint Peter in the lift of the Apostles is first name: that he asketh Christ most questions, receiveth most answers: that he is not onely a Petrus of the Church, but that Petra, upon which the Church is builded. That of all the Apostles he had the sword, and handled it; that his faith should not fail; that he converted should strengthen the brethren; that all Christs lambs and sheep were committed to him, as unto the universal Pastor of all souls: that he moved the election of another in the place of Iudas; that he spake first in the council of the Apostles? All these Scriptures haue been alleged for Peters primacy; yet now it is but a Tradition that is not written; for indeed those Scriptures prove it not, they know. These are contradictory members, Scriptures and Traditions, as written and not written. So that in the language of Popish Ashdod, if it be Scripture, it is no Tradition, if a Tradition, then no Scripture. The water of jordan with seuentie times seven washings, can never cleanse this leprosy. The balm of Gilead will never cure this desperate malady.  
38 Let the other particular be the invocation of Saints; this also is a Tradition, yet defended by Scriptures, though miserable racked and detorted against all sap and sense. Not to name the places, I refer the Reader if he be a scholar, to their Authors: if he be none, to the credit of such whom they may trust in the search. 
Euchiridion de Sanctorum veneratione, cap. 15.  Ecchius of the worshipping of Saints hath above twenty places of Scriptures, besides reasons which he seemeth to ground vpon Scriptures. Also without enumeration of Authors names, I say, all that writ of the invocation, Veneration, Adoration, Mediation, Intercession, or any worship of Saints, they all haue and yet do allege Scriptures, thick and threefold to prove their assertion; and that must needs be against their conscience, for they hold al this by Tradition. And that which convinceth most their imposture, and might reform their consciences if they were not seared, is, that they in manner all confess, when they haue alleged Scripture, yet that this doctrine is not in the Scripture. Howbeit with such cautelous and euasiue speeches in most of them, that they dare not speak it so plainly that it may admit no shift: but, that if need be they may change their tune and turn tippet at their pleasure. 
Chemnis. Exam. p. 184.  As Petrus à Soto: In scriptures non quidem docetur, said insinuatur Sanctorum inuocatio: The invocation of Saints verily is not taught in the Scriptures, but insinuated. And Chemnisius reporteth that the Iesuites writ, Non apertè eam in scriptures tradi, said in mysterio: That it is not openly delivered in the Scriptures, 
Enchirid. cap. 15.  but in a mystery. Ecchius saith, Explicitè non est praecepta Sanctorum inuocatio: The invocation of Saints is not plainly commanded; and addeth reasons why it is neither in the old nor new Testament. Bishop Canus saith, Sanctorum Martyrum auxilium precibus implorandum, &c. 
Loc. come. l. 3. c. 3.  That help is to be sought by prayer to the holy Martyrs,( and to them or to none, for they are the most certain Saints, in the best roman learning) or that their memories should be celebrated, &c. sacrae litterae nusquam fortè tradiderunt: The holy Scriptures peradventure do no where deliver. What a misusing is this of a matter of so high a nature, as concerneth the service of God, the gain or loss of souls? It is not taught, forsooth, but insinuated, not openly, but in a mystery, not plainly commanded, but belike covertly involved; and if all these shifts of men will not serve, they will try the divels stratagem wherewith he deceived eve, and by her Adam, and in them all mankind: Ne fortè moriemini, Lest peradventure you die; peradventure( saith he) it is no where written.  
39 Howbeit, to put it out of all peradventure, Bishop Lindan speaketh plainly, and as the truth is. 
Panoplia, l. 3. c. 5.  For in numbering up many particulars not at all contained in the Scriptures( he hath those of Images, and invocation of Saints. If Lindan be not plain enough, I am sure that Bannes a Iesuite is. 
In 2. 2. Thomae. q. 1. art. 10 conclus. 2.  Orationes esse ad Sanctos faciendas neque expressè, neque impressè& inuolutè sacrae literae docént: The holy Scriptures teach, neither openly, nor secretly, or covertly, that prayers are to be made unto Saints. Yet you shall find another that will haue a salve( such as it is) to cover, though it cannot cure, this scar: That such as this, and many other things of the same kind, 
Canus.  the catholic Church holdeth as strongly as if they were contained in the Scriptures. This is like a new piece set to an old garment, 
Mat. 9.16.  it makes the rent worse. For he more then insinuateth, it is not in the Scriptures,& yet he holdeth it as strongly,( which is strangely) as if it were Scripture. The contrary I am sure is directly proved by Scriptures, without all peradventure, ambiguity, or controversy, as in every Common place book our divines haue proved. And then may the wife so check the husband, and Traditions overtop Scriptures, that we must hold that strongly for Traditions sake, which the Scriptures as strongly condemn for Gods glory sake?  
40 The council of Trent itself, which determineth all matters, without all modesty and shamefacednesse, though they decree Purgatory as taught by the Church, 
Sess. 25.  by the holy Ghost out of the holy Scripture,( out of them indeed, for it never came there,) which notwithstanding is ordinarily called and accounted a Tradition by the Romanists, yet in their mandate of praying to Saints they are contented to leave out the Scriptures, as the Scriptures leave out it; and rest vpon The use of the catholic and apostolic Church, received from the first times of Christian religion, the consent of holy Fathers, and Decrees of sacred councils. This that they say is much more then they can ever prove; yet the Scriptures in this case they dare not enforce, whereby they show one scruple of modesty, in a talent of impudence; a base alloy.  

De Sanctorum beatitudine. l. 1. c. 19.  41 This makes me the more to marvell at cardinal Bellarmine and others, who haue written since the council of Trent, and yet still seek to defend that by the Scriptures, that is confessed to be a Tradition, not contained in thē. In which case I could well commend the ingenious plainness of an ancient schoolman, 
C. Bellar. de scriptor. Eccles. 1130. Hugo de sancto Victore de sacrament. part. 16. c. 11. Locor. commun. de cultu diuorum. cap. 20.  aequalis Sancti Bernardi, Saint Bernards equal, who for himself saith modestly: Ego amplius judicare non praesumo, &c. I presume to judge no farther, but onely this, that the Saints see onely so much, as it pleaseth him whom they behold; it is hard to judge whether they hear the prayers of suppliants, or not. But this may not be abidden. For though he was Vir egregius, non tamen allegabilis, saith Cunerus: Though he was an excellent man, yet not to be alleged, a mad answer to such an authority. Yet Hofmeister a later divine, hath made a more modest almost conclusion, with more certain authority then his own, which he taketh from S. Augustine, if it be in Saint Augustine: Tutiùs& iucundiùs loquor ad meum jesum: I speak more safely and more sweetly to my saviour Iesus, then to any of the holy Saints of God. 
Sanctorum spirituum.  My Christ owes me more then any of the celestial spirits. But most modestly George Cassander: Ego in meis precibus, 
E Chemnisio. parte 3. exam. tried. council.  &c. I in my prayers use not to invocate the Saints, but I direct my prayers unto God himself,& that in the name of Christ, for this I hold most safe. But I trow their Index expurgatorius hath whipped him for this, and hath let out this heretical blood or that is worse, clean turned him out of their fellowship. Such is the strength of truth, that sometimes in the dayes of darkness, it breaketh forth and giveth light unto some more unpartial hearts, who without prejudicate affections, search diligently for it till they find it; and when they haue found it, dare make open profession of it. I cannot forbear to join Erasmus his conceit, 
Epistola ad Sadoletum.  which I may add unto the former modest passages, which though he seemeth to utter merrily, yet he meant it verily,& so I take it: Constat nullum esse locum in divinis voluminibus, qui permittit inuocari Sanctos, nisi fortè huc torquere placet quod dives in evangelio opem imploret Abrahe: It is evident, that there is no place in the divine volumes, which( he saith not, teacheth, commandeth, or counseleth) but that so much as permitteth Saints to be invocated, except a man would wrest that in the gospel, where dives calleth vpon Abraham. A fit Moecenas for such learning, and Patron for such idolatry. But Erasmus is but semi-Christianus, a moiety of a Christian with Bellarmine, and therefore this will be taken but for a Lucian flout. Yet if it be a board, it is a true board, as the northern proverb saith.  
42 This passage might be amplified by the article of images, auricular confession, and many others: but these are sufficient to demonstrate our aduersaries fearful abusing of the word, by alleging Scriptures even against their own consciences, for such things as themselves call and hold to be Traditions, and confess are not to be found in the Scriptures. What is this but to draw the Scriptures to their own sense, not to subject their own iudgement to the Scriptures? Which double dealing may sufficiently detect our aduersaries care and conscience, or rather, neither care nor conscience, in seeking and finding the way of truth. But that which is worse, if worse may be, they are contented to rest themselves, and delude gracious Christians with Traditions that haue no ground of probability in the Scriptures, or show of authority, whereon a devout soul might rely and repose his faith, with hope to hold fast without fainting or falling. If they departed, but from Mount Sion to mount Nebo near unto the land of of Promise, it were somewhat tolerable, though hope be never so good as fruition; or if they would travell from mount Nebo to Sion, we would join with them, for this were from the worst to the better. But to bring us from the hills from whence cometh our salvation, 
Psal.  these foundations which can never be moved, to the marrishes and bogs, quick sands, and black mud, or myerie day of mens Traditions, where no firm footing can be found, no groundwork can be laid, this is apparently from better to worse; that giveth no hope, but menaceth desperate, deadly, and unrecoverable damnation. Better haue Traditions with some probable show of Scriptures, then to bring them and enforce them without all savour or sap of authority. Yet is it hard to judge whether is the better.  
43 For except they be either expressly in the Scriptures, or by necessary deduction without wresting or writhing may be concluded from them, they are without all credit for confirmation of faith, or persuasion in matter of religion. Howbeit our aduersaries haue for this an expedit way. For we need not dive into the deep ocean of antiquity, nor delve into the bowels of the earth for this base mettall, nor ascend unto the secrets of long since passed times, if we will be ruled by the roman Court. For if they haue them, and the Pope allow them, they are thereby approved without all question, as if they were never so old, and could be directly brought from the Apostles mouths or pens. And when they are thus had and enjoyed, yet they may be changed and altered, yea disannulled and abrogated at the Popes own pleasure. 
Contra Brentium. l. 4. En despetto di Dios.  In despite of all heretics( saith cardinal Hosius, he might say as the ruffians in spain sometimes, In despite of God) the power hereof appertaineth to them alone who sit in Peters chair: who for that they may ever haue at hand men fraught with wisdom and learning( such as often their nephews& favourites are) whose counsel they may use, to whom it is given to see with many eyes,( as Argus, or Esops Mistris) whether these Traditions either be for, or against charity, &c.& so accordingly can cause to be omitted or intermitted, or changed into others( like chameleons) more commodious and profitable, he means for the Roman Church. In what case are Christian souls under such unconstancy?  
44 See how fitly a witty and ingenious Poet of our time hath likened the word of God to the Gnomon of a Sun dial, these Traditions to a clooke,& the Pope to a wethercock. As himself turneth with the wind, so he can set the clock at his pleasure: And it grieves him that the Dials Gnomon is so guided by the sun that it can not err, neither will obscure truth, do the weathercock what he can.  
45 We are not ignorant of the frailty of mans nature, how subject it is to mutability and change. And we as well know by long and great experience,( howsoever the Canonists, schoolmen, and other the Popes creatures flatter) that the Bishop of Rome is but a man, a frail and sinful man, often times a most wicked and damnable man; yet all christianity must hang vpon this one hinge, as heaven restend vpon Atlas shoulders. No Scriptures, but of his allowing; no interpretation but of his devising; no Traditions but of his approving; and therefore no faith; no religion but of his making. Yet all this is not enough to support the decaying walls of tottering Babylon, but we must haue also new stuff added, ever provided it be such as is used in the roman Church, admitted by the Popes authority, 
Nicol. Herbron in Monade, cap. 1. Scripturam quam Asinus Balaam baiulare quiuit. Annot. in Mat. 21. with the blessed Sacrament as it were Christ vpon an ass. Concord. Bibliorum in verbo Asina.  continued at his pleasure, imposed vpon his command, to be altered and changed for his advantage.  
46 The Scriptures of God, are counted but as a fit burden for Balaams ass: As if the Scriptures were false prophesies, as the Asses load was a false Prophet. Like as our roman Rhemists who savour much of an ass too, as if they were Assians born, near the river Assus. For they liken their transsubstantiated host to our blessed saviour, and the Priest that carrieth him to an ass. And this though it seem absurd, yet they will make it good in the handling: or as Benedictus Parisiensis, that saith, Balaams ass signifieth the Church, and the Pope Balaam that sitteth thereon, and so may keep together the feast of Asinarus, where Saint Francis may be the Priest, that called his carcase his ass; like lettuce for such lips. Surely they are of the ancient stock of the Bruti, or Cumani, as Iulius Caesar applied them. But Traditions need no ass to carry them, they haue life and activity sufficient in themselves. Quid enim aliud sunt traditions, quàm viuum quoddam, evangelium? For what are Traditions ( saith a cardinal) but a certain living gospel? As much to say, the Scriptures are so old, they are decrepit they can not go nor help themselves. But Traditions are nimble as tumblers, and can travail like lusty Iuuentus, or a landloper over the world. They are the living gospel, the Scriptures are but dead letters. For these we strive as the two mothers before Salomon, 
1. King. 3.16.  both claim the living child. The harlots word is, Let it be neither thine nor mine, let it be divided. The true mothers heart yearned. We thank God our trial stands before one wiser then Salomon, we doubt not but to hold our living child which is the Scriptures; let them take their dead child who are the mother or damme therof, we will not divide the word of God into Scriptum& non Scriptum, written and not written. This is to kill the living word, the word of life. We are well contented to leave them their own unto themselves, for in their own conceits they cannot be bettered. For some one of them may be as good as the whole Scripture, yea rather then fail, better.  
47 The Strumpet Babylon taketh all the Scriptures insufficient to salvation. Not the one half, nay I may truly say and safely, not one iota of her doctrine, now by the reformed Churches reproved, hath any ground from the Scriptures of God at all. 
Hosius ibid.  But one Tradition is almost enough to save a soul forsooth, and that is the sign of the cross, especially if it be skilfully made: Beginning from the top of the crown or the forehead( at the least) to the navel, and then from the left shoulder to the right, and this is a cross in folio: as that over the lips when a man yaunes, is in decimo sexto: and provided also it be done with three fingers to signify the Trintie, and then to a rude country fellow who for the grossness of his understanding, is not able to attain higher in other points, Vel hoc illi propè solum ad salutem sufficere quaeat: even this almost alone may be sufficient for his salvation.  
48 But this is not all. For as the admission of this ceremonious Tradition is so supereminently great, so is the omission thereof as superlatiuely dangerous. And if we will beleeue this cardinal at every word, 
Ibid.  the very omission thereof in contempt, is so passing and above measure wicked, that it is sin against the holy Ghost. I haue red of a Grammarian that swore, that the Pope, ex plenitudine potestatis, by the fullness of his power could not make a new Latin word. What a strange usurpation is this of a cardinal, that can after all the Doctors, schoolmen and Popes, make a new sin against the holy Ghost, which was never heard of in this world, nor shall ever be censured in the world to come?  
49 The sum of all is this; high and profound mysteries of divinity are called into question, which concern the glory of that dreadful majesty whom we all pretend to worship in truth and verity. We appeal to the Scriptures, as unto the written will of the son of God, to try our claim to the mercies of God his Father, and the inheritance of life promised to us, purchased by him. Herein we are refused, this evidence is despised, vilified, rejected. Our aduersaries call and cry for Traditions, left without writing, either by our saviour or by his Apostles, as they pretend, but can never prove: or by the customs of their Church, which perhaps they may show, but we haue no reason to allow. prove them to proceed from such divine authority, we receive them, accept them, reverence them, and embrace them with both our arms, and lay them to our hearts. Our aduersaries will not admit any such condition.  
50 Say what we can, if Rome get the master doom, what the triple crown hath, that we must hold( saving the gold and precious stones thereof): what it refuseth, that we must detest, with implicit faith and blind obedience, without asking question, or demanding reason; as if we had heads without brains, and carcases without hearts, mere blocks without sense, and worse then the horse or mule that haue no understanding. But( dear Christian Reader) as we consist of bodies and souls, and haue the light of reason and faculty of understanding, whereby we are enabled to lay claim unto the inheritance of light and life: so we are resolved not to be removed from the truth of God revealed in his word, with any blast of Romes false doctrine, who withhold the truth of God in unrighteousness, 
Rom. 1.18. Iude 13.  and daily foam out their own shane, to the great dishonour of Gods majesty, and the unspeakable scandal of his Saints.  
51 Wherefore let the Romanists pretend what omnipotency they please in their pompous Prelate, and infoist what Traditions they will into the title of the word of God, or tie the holy Ghost to the Popes elbow or chair stoop, as his Parasites either vainly imagine, or else against their own consciences affirm; yet we know and haue proved, that after the publication of the Scriptures and decease of the Apostles, nothing may bind our absolute obedience in the substance of our faith and religion, but onely they. And this we conclude, not out of our own selfwils, but we build it vpon the ancient Fathers, and receive from most approved antiquity, which should bind them fastest that pretend it most, as our aduersaries haue done, though now they leave off to inquire of old yeares, or to be guided by gray hairs, and onely betake themselves to the modern Tyrant, and the policy of his Court, as if the blessed Spirit of God were at his commandement.  
52 But if we ask our Fathers, Saint Chrysostome will tell us, that Qui propria loquuntur, falsò praetendunt Spiritum sanctum, As long as they speak their own, they falsely pretend the holy Ghost. Both Papists and Anabaptists( whom in this case I cannot separate) are stisted, and their breath stopped, by the same Father, who defendeth Gods cause and ours against them: 
De sancto& adorando Spiritu.  Si quid praeter evangelium sub titulo Spiritus obtrudatur, ne credamus: quia sicut Christus est finis Legis, ita Spiritus Junii: If any thing be thrust vpon us beside the Gospel, under the title of the holy Ghost, let us never beleeue it: for as Christ was the end of the Law, so was the holy Spirit of the gospel. As who should say, As nothing should be added to the Law and Prophets( which is the old Testament) after Christ came, who was the fulfilling of the Law and the Prophets: so nothing, as necessary to salvation, should be added to the evangelists and Apostles, that is, to the books of the new Testament, when the holy Ghost had done writing by them. Which we shall easily perceive, if we well observe the body of both Testaments with their substantial parts. For the old Testament hath the Law of Moses, the histories of the Church, moralities for conversation, and prophesies, chiefly of Christ our saviours first coming in humility, and yet not without intermixture of each of these within other: So the new Testament though in quantity shorter, yet in quality both plainer and more eminent, hath the law of Christ in the four evangelists, the history of the first Church in the Acts of the Apostles, instructions both for faith& manners in the Epistles, and finally the prophesies of after-times, until the second coming of the Lord Iesus in glory; yet not without intertexture of every in each, that the harmony of the Scriptures may be seen, and the constancy of the Spirit of God made known unto all following generations. From these nothing may be taken; to these nothing may be added, without deep sacrilege, and high blasphemy, or both in either. Therefore to conclude, all Traditions, especially if they never so little oppose these Scriptures, or vary from them with the least contrariety, howsoever they may be tendered, yet may they not be touched; and may be rejected with the same facility they were received or admitted.   

CHAP. XI.  
Instead of ancient councils, the Romanists press us with late partial conventicles, which they call general and ecumenical councils, but are unworthy the Church of God.  
WHat credit and reputation the first and most ancient councils haue with our Aduersaries the Popes vassals, is before in the seventh Chapter evidently delivered& made manifest. Now let us behold, how, this notwithstanding, they will haue councils to blear the worlds eyes, and appeal unto them that are past, and call for more, mary under such conditions as they will be sure to take no hurt by them.  
2 Such haue been the later councils of a few passed ages, congregated vpon faction, overruled by prejudicate affection, and concluded to the prejudice of the truth, onely for the support of the kingdom of Antichrist, and the honour of his tempestuous sea. By any of which if he be benefited, then he blesseth them; if he be crossed, he nurseth them. This hath born and bread, maintaineth and defendeth yet that partial distinction, 
Bellar.  of some councils approved, some reproved, some in part accepted, some in part rejected; one not absolutely to be received, nor peremptorily to be refused. Which is as much to say, as they will admit and condemn, as many and in as much as they list: which no honest man would ask, no wise man will yield unto.  
3 This mystery of iniquity, simplo Christians know not, and therefore are deceived. For if an honest, simplo, well meaning man should hear all the great learned catholics with one voice profess and protest, 
joh. de Turrecrem. sum. de Eccles. l. 3. c. 58 Hosius contra Berrium, lib, 2,  that Full general councils in matters of faith cannot err; or that, to call into question, or so much as to say, That the spirit of councils may be tried, is a sin against the holy Ghost; or he doth wrong to the iudgement of a council, 
Canil. Catech. de praeceptis Ecclesiae. jo. Bunderius Tit. 17. art. 1.  that shall reason or dispute against it after it hath once determined: That all national or provincial councils must stoop to the authority of an universal, without all stop or ambiguity; he could not but admire their great authority. And in very truth if this were spoken of those oldest and best councils, we would connive much for the innocency of the times, the gravity of the Bishops, and the Antiquity of both. But this is claimed for every late conventicle, though never so partial. As if the last Chapter of Trent, were as good as the first council of Nice; and pus the fourth or fifth as good as Peter and james in the council of the Apostles. Howbeit God knows the case is exceedingly altered. For vpon examination we haue found that the first and best councils haue not that credit with the Romanists which they pretend, neither are the later such as they may justly commend, or we safely receive without danger of miscarriage, in chief articles of our faith.  
4 The first, as hath been proved, were called by Emperours, maintained at their charge, protected by their arms, concluded by their approbations, the time and place assigned at their pleasure, whatsoever the Locusts or rather dogs of Rome, snarl or bark to the contrary. These later must be summoned onely by the Pope, appointed when he list, collected where he please, onely he will be at no charge, as the Emperours were: marry the Emperours as his vassals must give the comers protection. He alone must be President, not so much moderating with learning and discretion, as overruling with power and authority, commanding with pride and insolency, and concluding them with shane and infamy, as woeful experience hath made evident to all the Christian world. Whereas Saint Augustine in his time could say, that sometimes old councils were amended by the new, former by later; we may justly say, and prove it true, that since this partiality bare sway in the Church, the old haue been corrupted, not corrected by the new; and the former by the later, to the subversion of faith, and overthrow of good manners.  

council. Lateran. Trent.  5 If we should exemplify this by particulars, but in the late council of Lateran under lo the tenth, and the last of Trent, they would yield abundant matter to justify this assertion. In the former, besides all the absurdities therein contained, this blasphemy was there heard and uncontrolled, that the Pope had Potestatem supper omnes potestates, tam in coelo quàm in terra: Power over all powers both in heaven and in earth. In the later, so many gross errors determined, as if of set purpose they would not onely reform nothing that all the world saw to be amiss, but so maintained all the corruptions that fretted the conscience of many a Christian, like a very Gangrene, that in many Countries and universities, yea some of them otherwise catholic, they are yet exploded and condemned. 
Contra Brentium. l. 2.  cardinal Hosius to show how in some cases the former councils were amended by the later, doth beautify it with this instance. There is( saith he) a Canon apostolical, that a Presbyter which is a fornicator, should be deposed. This in the council of gangrene, as it is alleged by Gratian, is amended, and the pain mitigated. Surely a very great commendation; to take away a severe punishment, for so gross a sin, that had a greater censure in the law of nature. But out of question this mitigation was vpon good occasion and discretion approved. For if in these later ages all Priestly fornicators had been deposed, there would scarcely haue been curates to haue served at their altars, except si non castè, tamen cantè, if not chastened yet charily had saved them harmless.  
6 If these be their reformations, what then are their deformations? observe without prejudice the passages of most later councils( not to speak of the African nor the Chalcedon) that haue been five or six hundred yeares after Christ, and mark whether the primacy, or supremacy of the Bishop of Rome, or the honour of that turbulent Sea, the Popes benefit, under pretence of voyages against the Saracens or Turkes, the recovery of the holy land, and sepulchre of our saviour, with such like impostures, 
Furfur quaerebam, said pro potu veniebam.  haue not been chiefly ventilated in them; under what pretence soever they were called, they pretended an errand for one thing, but they intended another. Against all which, we haue just cause to except.  
7 For the main point of all controversies between the Romanists and us, is, whether the Pope be Antichrist? If it can be proved he is, then necessary all his doctrines are but pretended without care of conscience, though they were true; if they be stark false, as the most are, then such as the man, such is his strength, they are the liker to himself. But these are they that are opposed by us, these we desire may be reformed, rectified, and one truth established in the Church. What likelier means then to call a council of all the learned in christendom, to be selected out of all kingdoms, to a convenient number, that every one may haue freedom of speech and voice, no rule to guide them, but the word of God written, which is Commune principium, the onely vncontrouerted authority by all parties, and according to this rule to determine, that peace may be procured to the Israel of God? 
Gal. 6.16.   
8 The name of a council will be harkened unto perhaps( though the late Popes haue been drawn unto it like a bear unto a stake) and by much importunity one may be granted. But who must summon it? onely usurping Antichrist, our capital enemy, and of all truth and righteousness. Who must be President? The Pope onely, either in his person, or by his Legates. Who must haue voices decisiue? Onely Bishops, or privileged Abbots, or Generals of the Locustian orders. What all? or the maior par? The maior part without doubt. Are all these learned? That mattereth not, they may be as very asses as the Pope, or may sand their Proctors as very dolts as themselves. Haue they all free voices? No, they must be sworn to the Pope, before they may breath in the council. Are they for number indifferent for all nations? By no means; there are more Bishops in Italy, then in all christendom beside. May these dispute de omni enter, of all matters? No, they are herein tethered to the Popes pleasure. May they resolutely conclude; if the maior part, or all of them, agree? That were presumption and beyond their commission. May any man that will, come to dispute? Not without safe conduct. 
John Huss. jerome of prague.  Will that protect him, if he displease them? Nothing less; faith is not to be kept with heretics. Who are these heretics? All whom they will call so. What if any thing remain doubtful? The Pope must interpret it. What if it be plain? The Pope may dispense with it.  
9 Their great master must sand them the holy Ghost from his Consistory, or at least from his closet, or else all conclusions are but confusions. If he be obstinate, or an heretic, or what you will, save that he should be, can the council correct him? That were over saucy, for the members to question the head. May they proceed against him de facto? He will deliver himself by his own law. But for the good and peace of the Church may he submit himself to the council? 
Bellarmine.  No, he cannot do that neither, though he would. To conclude, whatsoever the council would do without him, it is nothing; whatsoever he determineth without the council, it is good. This hath been the state of many councils past, and is like to be of all to come, as long as the triple crown standeth so fast on Antichrists head. Therefore we justly disclaim such councils; and the Romanists do but delude and mock Christians, when they offer them. More of this afterward in the Popes sole and absolute power. 
Infra Chap. 14  mean while, let the Christian indifferent reader meditate what these roman teachers perform, when they promise to prove their doctrine by councils, when such partial factions, I may truly say, private and appropriate Chapters and conventicles shall bear the name of councils?  
10 They are certainly but the Cumane ass, a Lions skin covereth thē, their stentorious braying scareth fearful creatures, but their ears will make their sottishness known, and their dull place will bewray them to any man of courage or conscience. If any man will think, that they attribute not so much unto these later conventicles, as unto the former councils, let them know that cardinal Bellarmine allegeth the Chapter of Trent as savourly, yea for some things, for which he hath no other authority, as if it were the first council of Nice.  
11 In that controversy about the apocryphal Scripture, accedit postremò decretum Concilij Tridentini: 
Bellar. de verbo Dei, lib. 1. c. 7. item. c. 9.  For an vpshoote the decree of the council of Trent cometh in,— The authority of which council is with Sixtus and all catholics 
Maxima& antiquissima. Bibl. Sanctae. l. 1. Baruch.  greatest and most ancient,( he should say, Maximè antiquanda, above all to be abolished.) So doth Sixtus Senensis allege it for the authority of Baruch. So Andradius& all Papists. And above all, Campion; who when he hath by Gregories authority compared the former first councils to the four evangelists, promiseth( if his breath had not been stopped) and undertaketh to demonstrate that conventicle of Trent to be of the same authority and credit with those first, 
Ratione. 4.  and therefore commends it above the moon: What variety of nations, what choice of Bishops, out of the whole world? what brightness of kingdoms and Commonweals? What marrow of divines? What holinesse? 
Great cry& little wool.  What tears? What fasting? What academical flowers? What tongues? What subtlety?( that is onely true) What labour? What infinite reading? What riches of virtue and studies? did fill that majestical assembly? To whom I may answer, Perhaps, and most likely, never a one; or that which a Popish Gentleman said to his catholic wife, of whom he made more then she deserved, How would I make of a good wife, that make so much of thee? How would Campion commend the first councils, that thus superlatiuely and hyperbolically emblasoneth the last and worst, and percase the least, if not for number, I am sure for reputation? every singular of our countreimans sweet flowers, which he pretendeth to haue been in that Trident garland, I could oppose with more then twice as many most filthy stinking weeds, more odious then Assa foetida, that would both blemish, and out-smell the Popes porphyry and most privy chair. If the number of the bawds and wickedness, and such other necessary implements of that personated conventicle, were compared with the number of the Prelates, they would pass them by many hundreds. There were indeed some secrets of that council, but these are none.  
12 As the number of Prelates of all nations are noted in the end of that council, they were but 270 of all, the most by their Proctors, more of Italy by 104, then of all other kingdoms: and for England, but one, and that was the Bishop of Saint ass. Similis simili gaudet, Like will to like. And was not this a pretty Congregation, to compose all matters, yea even of faith, and that for all christendom? Especially if we consider, how all Cardinals, Archbishops, and Bishops are first sworn before they be admitted to be Prelates, that they will do nothing prejudicial to the sea apostolic, as they call that pestilential chair and seat of Antichrist. And to provide for hereafter, lest any succeeding council should be hopeful for any good: All( according to the order of this conventicle and the Popes Bull or babble) which shall be preferred to Cathedrall or superior Churches, 
Bulla Pij. 4. supper forma iuramenti professionis fidei.  or to other dignities, Canonries, or other whatsoever ecclesiastical benefice, and in effect all other ecclesiastical persons, regulars, or at least their governors, yea of Knights too, shall be bound, to promise, and swear, that they will maintain the orthodoxal faith( they mean the roman faith) and that they will remain in the obedience of the Church of Rome.  
13 The form of which oath is worth the setting down, as well to know how Antichrist seeketh to make all sure, by all severe policy, as to let all good Christians see how little good was done in the late councils, or what less hope is like to follow hereafter, if any thing be offered to be tried by a council. Which was indeed the cause why some Christian Princes, and learned men, refused to come to that council;& some afterward observing the exceeding partial proceeding thereof, would never to this day yield their consent thereunto. But hear the oath: I. N. Do faithfully beleeue and confess all and singular things contained in that form of faith which the holy roman Church useth, that is to say, I beleeue in one God, the Father almighty, maker of heaven and of earth, and of all things visible and invisible; and in one Lord Iesus Christ the onely begotten son of God, and 
Natus.  born of his Father before all worlds: God of God, light of light, very God of very God, begotten not made, consubstantial with the Father, by whom all things were made; who for us men and our salvation came down from heaven, and was incarnate by the holy Ghost of the virgin mary, and was made man, and was crucified for us under Pontius Pilate, suffered and was butted, and rose again the third day according to the Scriptures, and ascended into heaven, sitteth at the right hand of his Father, and shall come again with glory to judge both quick and dead; of whose kingdom shall be no end: and in the holy Ghost the Lord and giver of light, who proceedeth from the Father and the son, who with the Father and the son is worshipped and glorified, who spake by the Prophets; and one holy catholic and apostolic Church. I confess one baptism for remission of sins; I look for the resurrection of the dead, and the life of the world to come. Amen.  
14 Before I pass further in the particulars of this Oath, note that this roman Creed( though it be orthodoxal and good( if natus may stand for genitus, born for begotten, or {αβγδ} for {αβγδ}; which are the words in the Apostles Creed,) yet is it in many words diverse from that of the Apostles, not the same in some particulars with the Nicene Creed, which it resembleth nearest. This, 
Hard Apol. Part. 2.  Master Harding against our English apology maketh a great matter. In our fathers dayes before any change of Religion was thought vpon, Christian people lived together in perfect unity. None was ashamed of the common Apostles Creed; and much more to this effect, as if it were an argument of great levity, to profess our faith in diverse words. And yet you see the roman Church, and a Pope, may do it without blame. Another( because some of our Church haue interpnted descendit ad inferos, He descended into hell, to be the same, with, he was butted, with ancient Ruffinus: 
ruffian. in Symbol. apud Cyprianum.  others for Christs agonies on the cross,) saith, that we leave out an Article, or half an Article of the Creed; but in this Creed it is left out indeed. If it be the Nicene, then in that they agree and haue antiquity; if it be the old western Creed, of which Ruffinus speaketh, out of which it was left in his dayes, it argueth they haue constancy: howsoever, they, nor any of theirs should so bitterly tax us, when we generally haue the words, and but some haue their private interpretation of them, and not accuse themselves for doing that ouertly, which they pretend we do covertly: which also, if they look never so narrowly into all our Liturges, they shall never see. But they would fain haue us leave out a piece of a questionable Article, to cover their most wicked idolatry and sacrilege in leaving out a certain undoubted Commandement of almighty God. Now to procede in the Oath:  

Traditions before Scriptures.  15 I most constantly admit and embrace, all apostolical and ecclesiastical Traditions and such like observations and Constitutions of the Church. Item, the holy Scriptures I do admit according to that sense, which our holy mother the Church,( whereunto belongeth the iudgement of the true sense and interpretation of holy Scriptures) hath holden and doth hold; neither will I ever take or interpret them but according to the uniform consent of the Fathers. I also profess, that there be truly and properly seven Sacraments of the new Law, instituted by Iesus Christ our Lord, and unto the salvation of mankind, although they be not all necessary for every singular man; that is to say, baptism, Confirmation, the Eucharist, Penance, Extreme unction, Orders, and Matrimony; and that they confer grace. moreover, I do receive and admit all the received and approved rites of the catholic Church, about the solemn administration of the foresaid Sacraments. All and every thing concerning original sin, and of justification, which were defined and published in the holy council of Trent, I embrace and receive. I withall profess, that in the mass there is offered unto God a true proper and propitiatory Sacrifice, for the quick and dead: and that in the most holy Sacrament of the Eucharist, there is truly, really, and substantially the body and blood, together with the soul and divinity of our Lord Iesus Christ: and that there is made a conversion of the whole substance of the bread into the body, and the whole substance of wine, into the blood, which conversion the catholic Church calleth transubstantiation.  
I confess also, that under our kind onely, all, and whole Christ, and the true Sacrament is received. I constantly hold that there is a purgatory, and that the souls there detained, by the prayers of the faithful are redeemed. Likewise, the Saints which reign together with Christ, are to be worshipped and invocated; and that they offer prayers to God for us; and that their relics are to be worshipped. I do most firmly avouch, that the Images of Christ, and of the ever Virgin mother of God, as also of other Saints, are to be had and continued, and that due honour and worship is to be done to them. That the power of Indulgences was left by Christ to his Church: 
Indulgentiae non innotuerunt priusquam ad Purgatorium ignem trep●datum est. Fisull.  and I affirm their use to be very wholesome for Christian people. I aclowledge the holy catholic roman Church to be the mother and mistress of all Churches. And I promise and swear true obedience to the Bishop of Rome, the successor of blessed Peter Prince of the Apostles, and the Vicar of Iesus Christ. Item, all other things which haue been delivered, defined and declared in the holy Canons and general councils, 
principal.  and principally in this holy council of Trent, without doubting, I receive and profess: and together all things contrary, and whatsoever heresies condemned by the Church rejected or anathematized, I do also damn, reject and anathematize. This true catholic faith, without which no man can be saved, which for the present I voluntarily profess, and truly hold, the same sound and inviolable unto my last breath of life,( God assisting me) to hold and confess, and to those which shall be under me, and that shall be committed unto my charge, to be holden, taught and preached, as much as in me lieth, I will be careful. This I the said N. do promise, vow and swear, as God shall help me, and these holy Gospels.  
16 This is the Oath that all must take, who are ever like to haue voice in a general council. What hope then can there possibly be, that ever any reformation may be effected by a council? The most and chiefest things between Antichrist and us, are already in this conventicle concluded. Who ever disputed against them? who ever contradicted them on our part, till all was concluded at their own pleasure, and to their own liking? Our cause had not an advocate, not a Proctor, not any so much as a remembrancer. The witnesses, the Iudges delegate, the Iudges ordinary, the supreme judge in these matters, were made, provided, determined, resolved against vs. The sentence was given before the council assembled: onely a show of a council was made, like an igais fatuus, or a mask with drum and trumpet, as if great matters had been in hand; but nothing altered, or at least nothing amended, nothing reformed: which was all the expectation of the wise, and determination of the wicked before hand.  
17 Such are the councils which our Aduersaries would haue. They confess we receive the first and best, they obtrude the later and worst. We subscribe unto the former; they falsify, corrupt, and contemn them. We justly refuse the later; they against all right and reason urge, magnify and press them. To conclude, suppose we would yet submit ourselves to the determination of a council, and that al things should be ended as ourselves would haue it, save onely the sovereignty of the Bishop of Rome kept harmless, and that we should depart with contentment, and hope to enjoy the truth with peace: the next news we should hear might be, Quasi Romanae Ecclesiae legem Concilia vlla praefixerint, 
Extra, de electione& electi potestate. cap. Significasti in fine.  &c. As if any councils can prefix limits to the roman Church; whereas all councils by the authority of the roman Church haue been made, and received their strength: and that in their Canons the Bishop of Romes authority is evidently excepted, as before is remembered.  

Silu. Prierias, Panormitan. joh. Andraeas.  18 The Canonists vpon this text speak infinitely of Popes supereminent and unbounded authority, even in councils, and beside them, and above them. Therefore the Romanists do but mock us, and seek to guile us, when they offer us these new conventicles for old councils, whereby they know that they can onely choke truth, and make the credulous world beleeue that the moon is made of a green cheese, or that all the flock of Christ is contained within the bounds of the roman Church, as the sun is contained in the compass of a cart wheel. Finally, yet once suppose that we would yield as much to all the councils past, as hath been or can be practised or required; shall all their Canons stand vnuiolable? and may we rest vpon either the old councils, and new conventicles, and that with the Popes consent, without change or alteration? No, that may not be. For if we say, that the Papists, 
defence. Rob. Bellar. l. 3. c. 10  by the Church understand councils; Gretzer confesseth, Ita est: said praesentia, non praeterita. Quia vt Pontifex qui vivere desiit, non est controuersiarum judex, said fuit: Ita Concilium quod olim celebratum est, non est praesens controuersiarum judex, said fuit. Per Concilium igitur intelligimus illud, quod praesens cum present, hoc est, cum iam Cathedram Petri tenente Pontifice controuersiam dirimit,& sententiam iudiciariam pronunciat: ita vt vox eius& sententia, ab omnibus praesertim litigantibus, perspicuè& evidenter audiri ac intelligi queat. They understand by the Church the councils. mary the present, not the past. For as the Pope after his death, is not the judge of controversies, but was: so a council that was celebrated in times past, is not a present judge of controversies, but was. Therefore we understand by a council, that which is present with the present, that is, with the Pope, Peters Tenant in possession, who can end the controversy, and pronounce the final doom. So that his voice and sentence may be perspicuously and plainly heard and understood, especially of those who are at strife. If this be the case of Christians in the roman Church, why do they either tax us for less regard unto the ancient councils? or so much brag to their disciples, that they haue all antiquity? when perhaps in respect of general councils, some parts of their Religion were never till the council of Trent, part may be broached when they will, by this or the next Pope, with or without any council at all. And so all antiquity is at one word, as at one blow, utterly overblown and destroyed by this most desperate Papists one sentence.   

CHAP. XII.  
For ancient Fathers, the Romanists offer us new Fellowes with old names. Some grave men indeed, but stripped out of their own comely ornaments, and harrowed out of their wits, and so made incompetent Iudges, or witnesses for the truth. And for abundant cautel, they take their old Schoolmen, in defect of old Fathers indeed.  
THe very name of Ancient Fathers hath been reverend in the Church, and their authority much, and that worthily esteemed. They haue illustrated the Scriptures by their learned Commentaries, instructed the Church by their zealous Sermons, Tractates and Homilies, confuted heretics and their errors and heresies by their wisdom and dexterity in the word of truth; taught, and dispersed the Christian faith in their elaborate writings to all posterity. The fruits of their godly travels are yet sweet unto the taste of every gracious man that readeth them with discretion, and doth savour them with sobriety. We are to this day beholding to them. They hold us faire light to search the darkest mysteries of the divine Scriptures. They present unto us the state of the Church in their times. They lead us the way themselves haue walked to the kingdom of heaven. Whose books we read with pleasure and profit; whose virtues we endeavour to imitate in our life and conversation; whose children we desire to be called, and rejoice to haue them our Fathers.  
2 How they haue been by our aduersaries traduced in their credits, 
Supra cap. 8.  and their works corrupted, hath been before demonstrated. Now I would aduise a careful Christian to be cautelous, not to receive all for Fathers who are offered under that name; nor to trust every thing that is alleged out of a good and certain Father, without due examination and trial. For in the unadvised admittance of either of these, a very honest heart may easily be deceived. 
Plutarch in Sertorius.  As Sertorious surprised the Gyrisonians, whom when he had overthrown and slain, he caused his men to put on the souldiers apparel, and to take their weapons in their hands; which the Citizens seeing, and taking them for their own friends, opened the gates and lost their city. So the Romanists murder the fathers by their maledictions( as before is proved,)& then cloth themselves with their apparel, to deceive the over credulous and weak Christians. If a Bankrupt be brought in a faire Citizens gown, and with the name of an Alderman, it would be a shrewd temptation to a plain meaning man to give him credit: Or if a Client should bring into an open court, old evidences without date, that haue hand& seal, and are truly his Ancestors, so accepted and taken, and all this without doubt or denial; would not this daunt and amate his adversary, and give him good cause at least to fear, if not quiter to despair of his action? I trow it would.  
3 Yet for all these faire shows, a wise man will look ear he leap, and try ere he trust. He will be resolved of the person, before he take his word, or his bond either. And a grave and sage counsellor will read the evidences, and see whether the thing in question be conveyed by that dead, or if it be, whether it may lawfully be so or not; or if it be so,& may be so, yet he will spy for enterlinings, or pry for rasures, or compare it with Counterpaines, or search the rolls in the chancery or monuments in the Tower, before he yield his Clients cause. So must we do with our aduersaries, when they produce Fathers. They may tell me this is such a Father, and it may not be the man; shall I take a knight( as they say) of the Post, or a counterfeit crank for a worthy Alderman in the city of God? They may produce ancient evidences, that by their style, and other probable circumstances, may be proved to be the old Fathers indeed. Must we take them at the first fight, and throw up our cause before we make better trial of the dead? We must observe whether the case in question be there concluded. If it be, whether it may so lawfully be passed, as that no just exception may be admitted against it; or if there be no exception in respect of the maner of conveyance, yet look whether there be not enterlining, or rasures, or whether it agree with ancient copies in unsuspected Libraries. For by any one of these, a good cause may be ill overthrown, and an unrecoverable loss may fall vpon an innocent and harmless soul.  
4 Our aduersaries the Romanists( howsoever Bellarmine calleth them block-heads) as they are passing witty and dexterous in all crafty devices, and care not how they cirumvent poor souls, devout perhaps, but yet blinded and amazed with superstition: so they cease not to put them in daily practise, and are not ashamed in the noon day of the gospel, to offer them to the world, as if all men were as blind buzzards, as they make themselves.  
5 That excellent Father Athanasius was accused before a judge of incontinency with her that was present, and laid the fact most impudently to the innocent Fathers charge. The Harlot not sparing herself withall, 
Ruffinus histor. l. 1. c. 17.  urged the libel, as she had been instructed; such circumstances were produced, as that it possessed the Court with probability at the least, that the good Father was slandered with a matter of truth: until Timotheus the good Bishops chaplain taking vpon him the person of the accused, 
Presbytero suo.  asked( as if himself had been the man) whether she knew him to haue been in her house, and whether ever he had carnally known her: She not knowing the Father, but imagining this to be the man, avouched her accusation as strongly to his face, as if he had been Athanasius indeed, whom she accused. By which she was convicted of calumny, the good Fathers aduersaries confounded, and his innocency by Gods providence, and this Christian policy, worthily cleared, though he not delivered from his enemies malice. It thus often fareth with the roman strumpet, who accuseth the holy Fathers, as accessary to her fornications, and that with such impudency and importunity, that a right just man may be easily deluded, but a friend to the Fathers will detect her deceit, and save their credit from her shameless accusation.  
6 Before we enter the exemplification of these ungodly stratagems, in their particulars, it were good to consider a few deceits in general, well observed by their own friends. Among( and I may well say above) other, 
Bibli. Sancta ad finem. l. 4.  Sixtus Senensis hath laboured well in this kind: and hath set down many means and occasions, why books are falsely entitled, some honest, some dishonest, as he saith. Not to speak of those which he calleth honest, the dishonest are principally two-fold; either to play the knaves in the cozening the ignorant, or to broach their own errors under tides of credite: and this may and hath been attempted by the Authors themselves. Howbeit this also may be done by others, and that out of error, or deceit. Error by mistaking, through the identity or similitude of names, or likeness of style, or pensiveness of the inscription, or concurrence of matter, or such like. Others for profit, gain, and filthy lucre, being Writers, Printers, Stationers, and Bookesellers, will sometime to make the book more saleable, give a good name to a bad author, or at least a better to a worse: which Sixtus delivereth& amplifieth in many words, but to this effect. Whereby sufficient warning is given, not to beleeue that all is gold which glistereth with the glorious show of an ancient Fathers name, but to beware lest a snake be hide under green grass. We receive this cautel from our aduersaries, both rules and practise, and therefore haue just cause to look about vs. Howbeit these are such common tricks, that they may impose as well vpon our aduersaries as us, and so we may be all deceived. But there are others which are so appropriate to the Church of Rome, that they onely invent them, to cirumvent us, and to outface a good cause, with pretended countenance of ancient Fathers, and that under these shadows.  
7 There are some ancient Fathers and Martyrs name in old Histories, that notwithstanding wrote not at all, 
August. de consensu evangelist. l. 1. cap.  no more then Pythagoras did his Contemplations, or Socrates his Practiks, but their disciples after them. Some of these haue books fathered in their names, so the names are old, 
Hieron. in cattle. Euseb. Theod. Socrates. alij.  but the books are new. There are others that indeed wrote, and their books are name by Saint jerome, or Eusebius, or others, but lost and perished. These titles are set to new books, under their names, as if they were the same that are remembered in older times. These either haue been written in times somewhat elder, by heretics, or such impostors, and for advantage are now admitted for classical authors in the Church of Rome: or they are inventions of idle monks, that haue little else to do, and laid a while to rust and canker in vaults, or old walls, and being found on the sudden( forsooth) of them that hide them, or a generation or two after, are produced for witnesses, as if they were elder then Methusalem, and were begotten long before their fathers were born; and this were a miracle.  
8 Of some of these, and the most of them that are pretended to be begotten so soon, and yet born so late, we may justly say as S. Augustine doth of the counterfeit writings fathered vpon Henoch and Noah, which are therefore suspected both of Iewes and Christians for their over great antiquity, lest under pretence thereof they may offer falsehood for truth. 
Aug. de civit. Dei. l. 18. c. 38.  Nam proferuntur quaedam quae ipsorum esse dicuntur: For there are certain works, which are said to be theirs, of them, who out of their own brains every where beleeue what they list. But the integrity of the Canon receiveth them not; not that the authority of those men is rejected, but because the books are not believed to be theirs. Plutarch was afraid of this in writing the life of Theseus and Romulus, 
Plutarch in Thes.  fearing the fables of Romes antiquity, under the appearance of historical narration: and therefore craves pardon when he writeth of things so old and ancient. For which cause, we haue as just occasion to observe carefully what we receive, lest under pretence of old, we accept new, to the prejudice of Gods truth, and advantage of Antichrist: who hath made this not the least part of his distempered mortar, whereby he would daub up the breaches of the battered walls of his Lateran and S. Peters Church. The most of whom, though they haue been of late in part discovered by Cardinal Bellarmine, cardinal Baronius, Friar Sixtus, and Father possevine, and other roman writers,& not long since by that precious English jewel the worthy Bishop of salisbury, and that library of learning Doctor Reynolds, and lastly most exquisitely and judiciously by my late learned friend, master Robert cook, of Leeds, in an exact volume of these authors, with invincible arguments proving their bastardy, so that now they can hardly deceive a man of any reading and care to search out the truth. Yet the dayes haue been when scarce any of them was avouched, but with a garland of Rhetorical flowers to adorn and present them to the acceptation of ignorant or careless Christians: I am verily persuaded against their own consciences that set them forth, to deceive the vnskilfull by these devices.  
9 Suppose we should bring to you either the Canons of the Apostles, or their Constitutions, 
Canones Apostolorum Constitut. Clement. Lindan. Chron. prefixa Panopliae. Bannes in Thomas Aquin. 2. 2. q. 1. art. 10. cont. 6. Pigghius Hierar. l. 2. c. 10. Alphon. de castro. Bell. de Scrip. Ecclesiasticis in clement. Dist. 15. c. Romana. De verb. Dei, l. 1. cap. 20.  would you mistrust any thing that comes from those elect instruments of Christs glory? especially when Saint Clement is made the setter forth of them, and they are placed with his works, and one wily Bishop shall say, They are certainly the Apostles? another produce a council that had them in great reverence? another urge that they were received of the Church even presently after the Apostles times? their authority approved by Anachtus Saint Peters scholar, &c. and that Damascene yields so much unto them, that he seemed to number them with the caconical books( of holy Scriptures) of which some would haue none, some more, some fewer. So uncertain are they, whether they be, or not; to whom to refer them, or what to do with them.  
10 Gelasius a Pope and a Saint in the roman Catalogue and Calendar, utterly cashires them. Which cannot be salved by Cardinal Bellarmines plaster which he laid on too fast when he said: Canones Apostolorum, cum sexta Synodo reijciuntur: The Apostles Canons with the sixth council are rejected. The like may be said of the recognitions, Constitutions, and other Apocryphals, set forth in his name. 
Art. 1. of private mass.  Master Harding after he had flourished with great ostentation, that the Doctors with one consent, in all ages, in all parts of the world, from the Apostles time forward, both with example, and also testimony of writing, confirmed the same faith: mustereth in great bravery, as his champions in triumph, sundry names without persons: but take view of these Doctors as he advanceth them: Abdias 
Abdias.  Bishop of Babylon, who was the Apostles scholar, and saw Christ our saviour in the flesh, and was present at the passion and martyrdom of Saint Andrew. Would not all this almost make a mans lips water to hear what he saith that is thus qualified? yet is he a rank counterfeit, 
Bellar. Baronius alij. Saint james. his liturgy.  discarded now by all the roman writers. His next Doctor, is a Doctors master: Saint james his liturgy or mass; whom though that pair of Cardinals will not utterly disclaim, yet they confess it hath been so enriched,( as Bellarmine saith) hath such additions and brief contractions, that it is not easy to discern what part of it hath Saint james for the author: but by many arguments it is most evidently condemned. 
Saint Martiall  Saint Martiall is the next, one of the 72 disciples of Christ, Bishop of Bourdeaux in France, sent thither by Saint Peter, not onely Sainted, but deified, that heard Christ, and saw Christ, was a Confessor, yea an Apostle: yet when all this is said, that james and this Martiall are false lads, unworthy the naming among Christian authors. 
Saint Clement. Dionys.  He hath also Saint Clement with much honourable remembrance. Saint Dionyse with more, converted by Saint Paul, mentioned in the acts of the Apostles, had conference with Saint Peter, Paul, and John the evangelist, and much acquaintance with Timothy, yet when all is done, these are but cozening Gibeonites, they belie their names, their times, their countries; they are now detected by their best friends. These Master Harding( as he saith) giveth but for a taste, as if he had much more of the same food to minister to his hungry friends; but there is mors in olla, death in the pot: these are not to be trusted, they haue no credite.  
11 The like may be said of Amphilochius, Ephrem Dorothaeus, and many more, who are now put into the volumes of their Bibliotheca Sanctorum patrum, and haue been alleged by the roman writers with great commendation. For they are all wholly counterfeited, or horribly corrupted every mothers son.  
12 There are other Fathers, who were not onely Fathers indeed, but that haue many, known, certain, confessed and approved works that admit no exception. Yet haue they intermixed in their volumes, many Pamphlets, Rhapsodies and Centons, that are some erroneous, some heretical, some frivolous, some ridiculous, some idolatrous, some blasphemous; that an honest scholar would loathe to read them, be ashamed to allege them, detest to defend them. Yet none more frequent in our Aduersaries margins of their books, then these. As there were very few writers after the Apostles& Euanglists, for the first 300 yeares which was before the council of Nice, so were there almost none of them that did writ, but had some, nay many things foisted among their works. 
De Scriptor. Ecclesiasticis.  justinus Martyr in cardinal Bellarmines opinion, was the first after the Apostles times, whose writings reach unto us: whom perhaps he accounteth in the first hundreth year, he was certainly not long after. The cardinal numbereth his works to be twelve. Of them there are but five in his iudgement truly fathered: seven( the maior part) either are vpon good reason suspected to be none of his, or utterly rejected as works unworthy of him. Melito was another. He had also a book unworthy so great a man, attributed unto him. After them Tertullian, Origen Cyprian, the most famo●s, haue diuers things added to them. So had Basil, Chrysostome and others among the Grecians: Ambrose, jerome, Augustine, gregory, and others among the romans. Few of any famed escaped this imposture, not to speak of the corruptions of their known works since these dayes.  
13 To prosecute each of these in their particulars, though it may seem pertinent to this place, yet for fear of length partly, and because none but scholars are like to make search for them: I would refer them to the authors before name, especially to that of master cook; who hath most exactly preached into this argument. Which book I could wish in every young divines hand, that purposeth to read the Fathers, lest he take quid pro quo, one for another, a thief for a true man; or if he purpose to study controversies, lest he be ensnared in a net woven with Fathers names, without one thread of their spinning, and made a prey by Antichrist the child of perdition. There he may find an answer out of our aduersaries own mouths and pens, to very near two parts or more, very near the one half of all that is brought for private mass, real presence, transubstantiation, invocation and worship of Saints, purgatory, Pilgrimage, Popes supremacy, Pardons, original sin, justification, Free will, Prayers in an unknown tongue, half Communion, Merit, seven Sacraments, and whatsoever else they call Traditions. For the chief and most pregnant proofs the Romanists haue for these things, are all fished out of such puddles, as if they had so many ancient Fathers; when God knows they are not the progeny of the Fathers, or the true children of the Church.  
14 I may add unto all this, that the true Fathers, in their undoubted and known works, by new Editions and pretended Manuscripts are so corrupted and sophisticated with additions, subtractions, purgations, and almost evacuations, that it is as hard at first sight to know an ancient Doctor of the Church, as it is for a child to know his father near the Popes Court. Where the Romanists talk of Doctors and Fathers, they are for the most part no other then hath been said, they use them no otherwise, as you shall prove.  
15 It may possibly be, that out of a very Father indeed, so taken and approved, our aduersaries may sometimes find a sentence that will make show for them. Yet look narrowly to it, and you shall find it some private opinion of his, confuted, or at least contradicted by other, or mistaken by himself, or misapplied, or misconstrued, or such a fault as cannot be excused, and if the father were living, would reform it himself. Such are the souldiers which Antichrist brings against us, such are the weapons with which our aduersaries assail us; which maketh us the less to fear them, because we find them, but in show bombasted giants in very truth for pined dwarfs.  
16 There was a tyrannicall King called in Hebrew Abaddon, and in greek Apollyon, that in a desperate cause, made war with a peaceable Prince, even the Prince of peace. He presseth into the field diuers choice men, valiant souldiers, furnished with their armor of proof; yet because his claim is wrongful, and his quarrel nought, they go no further then enforced, they fight with no courage, and are ready to turn their weapons against him that presseth them for his enemy: for he is not their liege Lord, nor they his subiects. The Tyrant flieth, yet abating no malice, returneth again with a rascall rout, and a forlorn hope, of outlaws, upstarts, boyes, and loose desperate companions, with shells for shields, with spits for swords, and will venture a new assault against the puissant armies of the great Prince. will not a wise counsellor rather think him out of his wits, then encourage him in his enterprise, or give him comfort against the day of battle? This is the very case of Antichrist, who daily defieth the host of the living God. He hath pressed the Scriptures and oppressed them, when he long kept them in an unknown tongue; enforced the Fathers by wresting them into his quarrel, against their wils. They had good armor and weapons, but they would not use them against the Prince of peace. By these this Tyrant could never come to his purpose; he flieth the field; he returneth with his Abdias and his marshal, with scullions and kitchen boyes, perhaps with a few ancient and grave men among, but cut and maimed, because they refused his wicked designs. For this he searcheth vaults, plucketh down old walls, overthroweth pillars, and perhaps spareth not to farm priuies, to find out such weapons as may serve for show, but shall never stand in stead for proof.  
17 It fareth with them as with a man in danger of drowning, who catcheth at shadows, which cannot help him, or thorns and briars, which rather hurt him. These are but shadows, but thorns and briars, they are at most but an egyptian reed, which if you lean on, and trust unto, it will break, and the shivers will run into the hand, perhaps into the heart too; yet being driven to this, they had no other shift, and therefore hold it as their best refuge.  
18 When all these stratagems are described, and their events discovered, in these sacrilegious abuses and violence offered to antiquity, then they fly in stead of Fathers to children, to the schoolmen of later yeares, whom they entitle old divines, 
Bellar. de Laicis, l 3. c. 6.  as Thomas Aquinas ex Theologis antiquis, though they haue younger sots, men drowned in the dregs of philosophy and human reason, supported with sophisms and inextricable distinctions, wherewith they quiter mar true divinity, and amaze simplo and ignorant men, who are never able to conceive the truth in any evidence, but ever labouring, and never profiting or proceeding in the way of salvation, perish in their errors and sins. Of whom our saviour speaketh, that many shall strive to enter, and yet shall never. Ere long we shall haue socolovius his catalogue or beadrole, 
Socol. de verae& falsae Eccles. discrimine, l. 3. c. 11. in fine.  of Sadolets, pools, Fishers, Moores, Hosiuses, Lindans, Tappers, Sottes, Canies, Medinaes, Osoriuses, Canisiuses, and Sanders, lifted in the number of old Fathers, who haue exhausted Scriptures, Fathers, councils, and all antiquity, and haue all these at their fingers ends.  
19 Now courteous Reader, what authors bring we forth that were never heard of before? what strangers haue we brought into the Temple of God? what communion haue we held with these sons of Belial? We are contented with the Scriptures, which are confessed to be truth on all hands: we allege no councils, but the most ancient; no Fathers, but such as haue long been approved in the Church of God; or if any do for ceremonies or otherwise, they are more to blame. Our authors are without suspicion, without exception. If they deny our translations, we appeal to the Originals, which they refuse. If they refuse our Editions, we are contented with theirs, or show good cause why we are not. I cannot conceive why an honest hearted Christian catholic should not herein rest satisfied with us, that in all things deal so apertly, and without intricate subtleties, or outfacing brauadoes, and offer such equal and just conditions in trial of our cause. Whereas they daily are yet seeking new shifts out of the old corners of Antichrists or the divell his maisters brains. 
Psal. 119.  O Lord, let thy word be a lantern unto our feet, and a light unto our steps; and for thy mercies sake by lawful and honest means, let us be lead into thy truth, that we may walk the way of everlasting life.  
20 peradventure some of our aduersaries will say, and not altogether without reason, that some of our own Captaines haue used such souldiers in the conflict of learning, as well as they. It may be so,( we confess) and better too, but not worse, or so ill; wherein they may be worthily excused in respect of them. For until the heresies of the roman Church were publicly and resolutely, not onely by preaching, but by writing called into question, the Fathers writings were taken almost of every man one from another, at second hand, few saw them themselves in their own likeness. Neither was it easy for them who contended about great mysteries of faith, to make any diligent search in the discovering of these impostures. In which kind notwithstanding, Erasmus and some others following this business with sharp sense, laid open the counterfeits and forged Fathers, to more exact view. until then, some of ours took them as they found them without scruple, and alleged them against Rome, as Rome brought them against truth. Our difference was, that we examine the best and most certain by the Scriptures; they urged the worst, as binding proofs for their errors, whereby they mis-led their disciples, and sought to outface their opposites. But now seeing the most of these haue been examined by the light, and are found over light to sway or ouerbeare any controversy of moment; let them be discarded as they deserve, on all hands, in point of controversy. Which I wish were and might be ever strictly observed, ●ot onely by our aduersaries against us, but by us also against them, in all matters of faith: yea and among ourselves also, between ourselves in matter of ceremony; for no man now can allege them without blushing after such discovery.   

CHAP. XIII.  
When the ancient and approved histories will afford no help to repair the ruins of the roman Synagogue, her builders seek relief from fables and Legends, the dreams and devices of monastical Locusts.  
WHat supplies the Romanists haue made for Scriptures, councils and Fathers, is shortly, but I hope sufficiently, delivered. Rather then they should not seem to run with four feet, like beasts, as they are, having discountenanced all ancient historians with their histories, 
1. King. 3.20.  they haue again provided to put a dead child into the living childs room; and therefore haue coined old wives tales, and lying Legends, which are the drowsy dreams of Monks and Friers, the very fruits of idleness, vanity, and ignorance of Gods truth, as is confessed by one of their best friends, 
Canus loc. con. l. 11. c. 6.  Ab hominibus otiosis fictae, à corruptis ingenijs versatae: feigned by idlers, and perused by corrupt wits. And lest they should seem to neglect in this purveyance either laity or clergy, they haue provided for both.  
2 For the laity, from whom all sacred histories of the Bible were immured and locked up in the dark dungeon of an unknown tongue, they prepared the stories of King Arthur of britain and his Knights of the Round Table; the four sons of Amon; Valentine and Orson, with the like in prose: bevis of Hampton, Adam Bel, and such like in metre. Wherein many exploits and renowned feats were described to be done, after devout hearing of mass, or orisons to our lady, or some other Saint, blessing themselves with the sign of the cross: by these means to instil the dregs of superstition and idolatry into ignorant hearts, with the delight of a vain story, which was more then half Scripture, to them that knew no better, nor other. I haue heard( but I cannot avouch my author, neither is it much material) that some of the rude and untaught borderers in the North( who would not beleeue that Thou shalt not steal was one of Gods commandements, but of King Henries new making) being reproved by a Gentleman for their barbarous ignorance in the points of Christianity, answered, They would gladly learn if any would teach them: and if they could get but a good buike, they would haue it red in their chapel though they had no chaplain. The Gentleman in merriment lendeth them Valentine and Orson, they thankfully accept it, get it red, and harken it devoutly. In the beginning when the mother was destitute of help, delivered in a forest, a child surprised and nourished by a bear, with other lamentable accidents that befell the distressed mother and her innocent babe, with crossings and blessings and lamentations, they fell a weeping, and struck their breasts in compassion, as if they had heard the story of joseph making himself known to his brethren, 
Gen. 45.2.  and took it for a very holy book, if not for Scripture itself. But afterward hearing such fighting and scratching, such riuing and spoiling as followed in the tale, they returned with their book, and asked in good sadness whether that were Gods buike or nay? for they found woe work and fell fighting in it. Such was the dismal darkness of that forlorn people, and such is it to this day, where they haue no better teaching. And what will not the brutish and foolish man beleeue, when he is utterly ignorant of Gods truth, 
2. Thes. 2.  which the wisest in the world forsaking, shall beleeue lies?  
3 For their clergy they had their golden Legends, Saints lives, festivals, Martyrologies, sermons discipuli, and such like wholesome books, which were commended to curates, with prefaces, with prologues, with conclusions, proposing, promising, and warranting such benefit by them, as they never avouched by the word of God; whereas they are so full fraught with lies and fables, that the more learned Romanists are ashamed of some of them. 
D. Harding.  Doctor Harding says of the golden Legend, Forsooth there is an old moth-eaten book, wherein Saints lives are said to be contained: certain it is that among some true stories there be many vain fables written. But vives that was no Protestant, said more then master Harding; who saith onely that it mattereth not who was the Author, for whosoever made it was ferrei frontis& plumbei cordis, Of an ●●on face and a leaden heart, which sentence Bishop Canus also alloweth. 
Canus loc. commun. l. 11 cap. 6.  Howbeit that which was once gold is now but silver, and that which is now moth-eaten and canker-fretten too, if you will, was fresh and faire, translated into diuers tongues, commended to curates, red in Churches, harkened by the people in their own tongue, when the Scriptures lay perhaps moth-eaten in a few libraries, and were scarce to be found in one Priests study of an hundred: and were carefully, but most wickedly kept from the people, as the secrets of Numaes& Pythagoras religion, in an unknown language, lest they might see, and love the true evidence of their everlasting inheritance. To 'allure the readers the better to buy this Legend, the reason of the name was given in the end of the book, with the use for the which it was written: It is called Golden, that like as gold excelleth all other metals, so this excelleth all other books. And therefore is commended, &c. A further proof for the estimation of that book may be produced out of a will of a predecessor of mine, in the vicarage of Hallifax, dated anno Dom. 1477; who giveth no book in his will, but one, and that is( as I take it) this. Item lego Ioanni Wilkinson filio Roberti Wilkinson, vnum librum nominatum Legenda Sanctorum, si sit Presbyter: I bequeath to John Wilkinson my brother Robert his son, one book called the Legend of Saints, if he be a Priest. By which we may see, what store of books such a man in those dayes had; perhaps in all likelihood, he had not a better. For it is probable he would haue given him the best, or one of the best, having onely lay-men his executors, especially it being given on this condition, that he were a Priest. For otherwise it had been too good for him.  
4 There is a whelp of this hair called, the festival, drawn as it were out of the Meditullio the marrow of this Legend, and hath onely the quintessence of the fables and lives thereof. 
Prologue to the festival.  And it hath this prologue: In mine own simplo understanding, I feel well, how it fareth, by other that be in the same degree; and having charge of souls, and holden bound to teach their Parishens, of all the principal feasts, that come in the year, showing what the holy Saints suffreden and deden for goddis sake and for his love, so that they shoulden haue the more devotion in good Saints, and with better will come unto the Chircke, to serve God, and pray this holy Saints of their help. But for many excuse them for default of bokies, and also by simpleness of coming: therefore in help of such Clerkes this Treatise is drawn, out of Legenda aurea, that he that list to study therein, he shall find ready in it of all the principal feasts of the year, of each one a short sermon needful for him to teach, and for other to learn; and for this Treatise speaketh of all the high feasts of the year, I will and pray that it be called festival, &c. This wise book was compiled for the use of curates, in defect of better books: for supply of skill in stead of sermons; for public service, as needful to be taught, as fruitful to be learned; and all this of a brat of that Legenda aurea, so debased by master Harding, so branded by others. The same may be said of Vincentius Bcluacensis and Saint Anthony, quorum uterque non tam dedit operam vt res veras certásque describeret, &c. saith Bishop Canus, 
Canus loc. commun. l. 11. cap. 6.  no friend of ours, who both endeavoured not so much to set down things true and certain, as to pass over nothing at all, that they found written in any shreds of paper. Yet one of these was a Saint, the other a copious writer, both approved long, and allowed in the roman Church.  
5 Not a much unlike iudgement gives cardinal Bellarmine of Simon Metaphrastes; whom Aloisius Liponanus hath translated, and put among his own works, and Surius hath his part of him also in his lives of Saints. 
De scriptoribus Ecclesiast  Thus saith the cardinal: Illud autem est obseruandum. This is to be observed, that Histories were written by Metaphrastes of the lives of Saints, to which he added much out of his own wit, not as things were indeed done, but as they might haue been done. For Metaphrastes addeth many conferences or Dialogues of Martyrs, and their persecutors, and some conversions also of somae of the Pagans standing by, in such number as seem incredible. And moreover many miracles, and those very great of the overthrows of temples and idols by occasion of the persecutors, whereof there is no mention in the ancient writers. And you may observe this also in him, that some histories of Saints are added since he wrote. Yet this very same Author is crept into the new reformed roman breviary as if he were some great and worthy author, 
In festo Nicolai. 6. Decemb. Blasij. Febr. 3. Alexij. julij. 17.  and that very frequently.  
6 What shall I tell you of Damasus, whose name hath long time given credit to Anastasius Bibliothecarius, as if he had written the lives of Popes, who lived Anno Dom. 367, when the other was the author that lived Anno 850, and were almost 500 yeares between? And not onely Ambrose, Chrysostome, jerome, Augustine, Athanasius, and such like ancient and approved authors, in their most suspected works, but Gregories Dialogues, Hincmarus, bonaventure, and such other haue their equal authority for lessons in their service. Yea many uncertain authors; 
In brevi. Rō. reformat.  a Sermon of Saint Augustine in maniscriptis: yea Martyrologies, and I wot not whom: Platina, and one Barzo Clictoueus, Metaphrastes, and Friar Surius most frequent, new upstart fellowes of our own dayes, or our late fathers, and yet now make up part of their ordinary service in their Church; wherein they commit two desperate and dangerous evils.  
7 The one, that they shut the word of the everlasting God, almost quiter out of that service they pretend is done for his glory: and bring in the authority of sinful& shameless men. The other, for that they give authority to these books in time to come, which are full of incredible tales and damnable lies, and cause them to be received by the ignorant, for classical authors. The wrong they do to almighty God in the former is odious, the imposture they lay upon the Church in the other is most dangerous.  
8 For the latter observe what cardinal Bellarmine doth in a like case, and fear the consequent that may follow thereof. 
Breuiar. in festo Andreae.  The cardinal brings a testimony out of a book called, The passion of Saint Andrew the Apostle, written( as is pretended) by his disciples that were present at it. 
Bellar. de Euchar. l. 2. c. 1.  Of which book he saith. Hunc librum legitimum esse satis constat, That this book is of credit it appeareth plainly. His profound reasons are, because he knoweth none that haue called the credit thereof into question, and that his words, salve sancta crux, All hail holy cross, are most famous in the Church; to let pass that in the roman breviary lately renewed and purged, the passion of Saint Andrew hath it place. No man( it may be) denied it, because it was long ere it was found, and when it was found, so contemned that no man spake of it. And salve sancta crux may be no elder then the story, nor the story then it, and both of new invention:& as for the reformed breviary, it is rather deformed, but only in a very few things, that could not stand with common sense. If these be reasons to prove this fables authority, what shall let, but that in half another generation, Surius the liar, and whom you will beside shall be of as good authority as this? and to say truth, I think they be so. For beside that it smells of the greek heresy of the not proceeding of the holy Ghost: so it contraries the Cardinals own opinion, 
Bell. de Imag. l. 2. cap. 27.  that will haue Saint Andrew fastened with nailes, as Christ was. Whereas the Achaians say he was bound with ropes, and that they were present and eye witnesses thereof. Neither is it improbable, but that the cardinal had seen, or at the least he might haue seen Bishop Whites Diacosion Martyrion, who long before the cardinal ever wrote, had branded this story, that it was apocryphal, absque controuersia, without all controversy. Neither is it unlikely, but that the Bishop finding it so favourable unto that cause which he defended with all his heart, and to his utmost power, would haue salved and saved the credit thereof, if he had not great cause to the contrary; especially he would not haue said with so strong asseveration, that it is apocryphal without controversy.  
9 These are the supplies of the ancient and received histories of the Church: so barbarous, so absurd, so senseless, so against nature, reason& possibility, that they rather savour the brains of mad men, then the wit and gravity of any that had touched with their lips the water of life, 
John. 4.14. Esai 6.7.  or the fire taken from the Altar of God. Howbeit, I must confess that diverse of our late Romanists haue ingenuously acknowledged, and boldly reproved, the absurd and gross tales of these somewhat elder times, or corrupted authors. And I think, do wish in their hearts, that their elders had been wiser, and more circumspectly then they were; as appeareth by Bishop Canus and others of his rank. Yet I cannot but hold it strange when I see a continuance, or rather not onely a small access, but a great increase of such fabulous writers, after such mislike as is shewed by some of their learnedest writers; such hope of reformation thereof pretended by others, that nothing is amended, but the worst that were, continued in their former reputation, others are added seven times worse the children of perdition then the former were.  
10 For the old moth-eaten, leaden Legend and the foisty and fenowed festival, are yet secretly laid up in corners, red with solemn devotion, kept close with great care, sometimes in searches lost, with great grief unto the owners, as if they were the best books of their religion. Which daily appeareth, when among other superstitious trash, they are taken from Recusants, and are as verily believed by the ignorant Papists, nay I may well think better, then the blessed book of God himself. As I haue heard of a superstitious ignorant woman, that when she heard the passion of Christ red in her own tongue, she wept bitterly, and tenderly compassioned so great outrage done to the son of God. After some pause and recollection of her spirits, she asked where this was done,& when: it was answered, many thousand miles hence at jerusalem, and a great while ago, about fifteen hundred yeares. Then( quoth she) if it was so far off, and so long ago, by the grace of God it might prove a lie, and therein she comforted herself. This may be but a tale, rather made by wit, then acted in dead; but certainly as absurd things as this haue been said, and done, both by people and Priests in the darkness of ignorance and the night of superstition and idolatry. For they knew not the Scriptures, nor the power of God.  
11 For the best learning the most people had in the very letter and story of the Gospel, was when they heard per Christum jesum Dominum nostrum, they would put off their caps and make courtesy; or if the Priest could end his words in am and um, in ant and vnt, it was as good latin as any in a pewter candlestick: Some rostum, sum soddum,& sum for Alison, &c. per Christum Dominum nostrum. When the Priests were such asses to read these Legends, no marvell if the people were such fools to beleeue them. Neither may it seem strange, seeing many of their learnedst defend many as absurd tales as any in the Legend, and make the world beleeue, that themselves hold them for truth: or at least they will connive and wink at all that serves their turn, and let it pass pro bono Ecclesiae, that is in plain English, for the furtherance of their cause. With which dumb and deaf policy, which is neither to see nor hear of any deformities in the Church, they haue held the world so long bewitched with such old wives tales, as if they were indeed true miracles, or revelations from heaven.  
12 Take this for one in an old book new printed, 
Bernardinus de Busto in Mariali part. 12. ser. 2. de coronat. Mariae.  as a precious jewel pity to be lost or left out of hand. Petrus Apostolus in Palatio Dei est Ianitor constitutus: Peter the Apostle is made porter of Gods palace, where ther are two gates, that is to say, the gate of Iustice& of Mercy: by the gate of Iustice they enter who are saved by the works of righteousness; by the gate of mercy they enter who are saved by the sole mercy and grace of God without works— therefore is Peter painted with two keys, because with one he openeth the gate of Iustice, to wit, unto them who can say with the Psalmist, 118, Open unto me the gates of righteousness, that entering into them I may praise the Lord, &c. But with the other he openeth the gate of Grace and mercy, to wit, unto them to whom is said, Ephes. 2, For by grace you are justified through faith, and not of yourselves, it is the gift of God, not of works, lest any man should glory. Now lest this fiction should want credit, and that the peoples eyes may be as well deceived by the roman legerdemain, as their ears fascinated with their charms, these keys were kept in Rome to be seen, 
Tom. 1.  as is left by an ancient writer whom Baronius allegeth, and not without commendation, for the Epistle of Iesus to Abgarus, 
De Scriptoribus Eccles. Theod. Studites.  and cardinal Bellarmine runneth him a Saint. Theodorus Studites vir admirandus,& potens opere& sermone: An admirable man, powerful in work& word saith, Proinde intelligo asseruari Romae claves Petri, Apostolici senatus principis, honoris gratia, etiansi claves nullas sensibiles dederit Dominus Petro, said ore tenus, in hoc, vt penes illum esset potestas ligandi& soluendi, eas autem argento confectas palàm adorandas proponunt. I understand that the keys of Peter the Prince of the Apostlicall Senate, are kept at Rome for honours sake. Although Christ gave no sensible keys to Peter: but by word of mouth, that he should haue the power of binding and losing. But they offer them openly to be worshipped; and in the margin, claves Petri venerabiles: Peters keys are venerable. See how long ago these impostures began in Rome ann. 820. Will the Romanists be so impudent as to defend this now? or are those keys lost? &c.  

Loc. come. lib. 11. c. 6.  13 Of such tales Bishop Ganus tells two, one of Saint Francis, another of Saint dominic. How the former would take his lice again, when they were brushed off; and would preach to birds and beasts, and his brother wolf, because Christ bids his Apostles preach to all creatures; wherein if it were true, he shewed himself ignorantly mad, and madly ignorant. The other compelled the divell to hold a candle till he burnt his fingers and cried horribly,( and he might haue added, how Saint Dunstan caught the devil by the nose with a pair of tongues;) and concludes, Non possunt huiusmodi exempla numero comprehendi: The number of such examples cannot be comprehended: but in these few others may be considered, which haue obscured the Histories of most glorious Saints. But they should not so with false and counterfeit fables haue blemished the true deeds of the Saints. And to make up the number, or rather measure of this iniquity, take this for an vpshoot: Upon the one side of Saint Peters Church( at Rome) there lieth a Church yard, that is called Gods field, and there be butted poor pilgrims, and no other. And it is that land which was bought with the 30 pieces that our Lord was sold for. In an old English treatise of diuers matters concerning London, Cap. of the whole pardon of Rome granted by diuers Popes, and the stations that be there. Saint Brice saw the divell knock his head against the wall: perhaps that the blood ran about his ears. For such spirits haue flesh and blood, and fingers, and noses, and corporal senses, whatsoever the Scriptures say to the contrary, that true spirits haue not.  
14 They dealt with their Saints, as their Poets did with their Champions and Worthies. They never thought they commended them enough, except they killed fifty or threescore men at a stroke; and it was nothing to cleave a mans head to his teeth, but body and all to his saddle cropowne: yea sometime saddle and horse and all to the ground. As probable as that of fourteen thousand killed in one battle, 
Plutarch. in Romulo.  more then half were killed by Romulus own hands, which the heathen Philosopher derides. So did they with the Saints; they cannot enough( as they think) commend them with truths, and therefore devise infinite lies. Wherein they dishonour God, abuse his Saints, make their stories ridiculous, and shane themselves. And to be short, they thought it piety to fain lies for religions sake. Yet these things and such other like, will peradventure please the readers better for their strangeness and curiosity, then offend or mislike them for their falsehood. As Plutarch 
Plutarch.  speaketh of the vanities of Mathematicians.  
15 As they dealt with their miracles, so did they with their visions. every Friers fancy was supported with revelations, as frequent and as true as drunkards dreams, or the Indians ecstasies, after they haue carowsed Tobacco, 
Monardus.  and are inspired with the devil. This was common between the Dominicans and Franciscans about the pure conception of the blessed Virgin,( as Bishop Canus observeth. 
Ibid. ) Contrary revelations were brought on both sides, which gave( as he saith) to the wicked no small occasion of laughter, to the godly of weeping.  
16 Thus far wise men saw, and perhaps lamented; and some wished reformation therein, and were in hope to see it, but their expectation was deceived, for Rome neither can nor may reform any things. This author tells, that at his being at the council of Trent, he heard that Aloysius Lippomanus the Bishop of Verona would salve this sore, by setting forth a story in this kind, with constant gravity. This he never saw: neither ever should, if he had lived to this day: though cardinal Bellarmine gives him a little passage of commendations in this respect. 
De Euchar. l. 2 c. 1.  For such a lump of paper( so slouingly blotted, and marred with as loud lies as ever any  told before him) never burdened the world before. The onely difference is, that what was before dispersed in many, he hath scrapt and rakt together into one midden; neither hath he amended any thing that was amiss, nor left out any thing that makes for his party and faction, be it never so absurd.  
17 This desire of reformation herein, if it take not the good effect in histories past and dispersed into many hands, yet it is strange that it hath not wrought some spark of modesty in those that since haue written of old Saints or new: the powdered up miracles and visions of elder times, or the fresh devices of latest inventions. In the former kind, Laur. Surius leaps over the bounds of all modesty, into the depth of all not onely improbability, but impossibility. And yet his gests( which are worse then jests, as I said) are the most frequent authority in the roman breviary, newly deformed by his and such Friers tales. Sedulius in his comformities of Saint Francis, though he came after him in time, yet hath he ouerstript him and gotten before him in detestable and abominable lying, and may take the whetstone from him. The difference is, that Surius hath the more lies, but Sedulius hath the greater, if greater may be.  
18 But these perhaps found their lives in books before them; and so like the silly men whom Bishop Canus bemoneth, believed all they found in print. look on the Epistles of the Iesuites from the East Indies, what miracles are daily wrought by the cross, by holy water, and such like trinkets. There are many such monstrous miracles, that none but mad men would beleeue them. I will not blot paper to tell their tales, of which we may well say, as Bishop Canus doth in his Spanish proverb, De luengas vias, 
Loc. commum. l. 11. c. 6.  luengas mentiras, far countries sand loud lies.  
19 But those which in this kind be most to be marveled at, are they which writ in these last dayes, in ciuillest countries, and yet tell us shameless tales, as if they were done before the flood, or brought from the Antipodes. I would remember but two of this kind, that is, justus Lipsius a consened scholar, who verified the proverb, that greatest Clerks be not ever the wisest men, with his fables of Hales and Aspricollis. It is pity his pretty style was not employed in a better subject. For verier idle fables in so good and pleasing Latin, were never written. Another is he that hath written the tales of Nereus, cardinal Baronius his oratoricall patron. In whom though some things are very incredible, yet most things are such as many a good honest hearted Pastor in our Church doth. He prayed for sick folks, whose life by their friends was despaired, and they recovered; so might they haply haue done without prayers. To tell these tales were but to waste time. Let the judicious Reader repair to the Authors, they shall find them abundant in proof of all that I haue said: yet are they fitter for a fires side in a Winters evening, then for a study and desk in a summers morning. Of whom, and others like, I will say but as one of their own said of others, and might best say of himself: front sunt plerique omnes, 
Surius in come breu. rerum in orb gestarum. Bellar. in Praef. lib. de Christo.  plus quàm meretricia,& nesciunt erubescere: The most of them all haue worse then harlots foreheads, they cannot blushy. Quid faciemus hominibus istis, qui causam non quaerunt tueri suam, nisi fraudibus& mendacijs? What shall we do to those men, who seek nothing to defend their own cause, but deceits and lies? If Massonus our adversary, their friend, did admonish his Christian reader, Me in hoc& sequentibus libris, 
In Benedict. 2  authores multo inferiores veteribus, atque impares citaturum: That in this& my following books, I shall city authors far inferior to the ancient, and unlike them: his Reader was not to hear Tertullians, Hieromes, Augustines, but in comparison of these, certain base fellowes, whom following ages brought forth in degenerated strength: Certainly we may well and vpon good reason call vpon all good Christians to take heed of such impostures, of whether past or present times, that haue infected the very air with the filth and stinch of their dangerous and damnable lies and absurdities.   

CHAP. XIIII.  
When all is said and done, it is neither the antiquity of Scriptures, councils, Fathers, or Histories, nor the supply of Traditions, conventicles, Bastard Fathers, or Legends, that can confine the roman catholics within the limits and bounds of truth, for the trial of their religion; but all must be referred to the catholic Church: this must be understood for the Church of Rome, and this again must be contracted into the Popes person, who must stand sole judge in all matters of faith: and this must be the present Pope for the time being, or none other.  
THe holy catholic Church being the spiritual Paradise of God vpon earth, where the Saints should haue their conversation as in heaven; 
Phil. 3.20.  it hath pleased his divine majesty in his providence to water with a goodly fountain, which hath divided itself into these four ancient riuers, of Scriptures, councils, Fathers, and Histories; 
Supra cap 6.  reserving sovereignty and sufficiency to the first,( as hath been proved) but yet participating wholesomnesse in competency to the rest. This would haue pleased Adam well, if he had remained in his first integrity, and had held the possession of that place wherein he was enfeoffed by his glorious Creator. This would haue been sufficient to haue made the garden fruitful both for pleasure& profit, enough to haue made him happy for ever, had he not forfeited his hold, 
Psal. 49.20.  and caused seizure into the Lords hands. But man being in honour had no understanding, but became like the beasts that perish. Thus hath it fared with their dressers of this garden the roman catholic Church: they haue lost the possession, they are removed out of this pleasant Paradise, This enclosed garden, 
Cant. 4.12.  this spring shut up, this sealed fountain. And then no marvell, that as some writers took gang in the farthest Asia, and Nilus in Africke, as if those had been the riuers of Paradise: so these haue preached in strange countries, by diuers means, to find out Traditions, that haue more heads then Nilus; and are far more violent then gang, and haue joined them with the new found lakes of conventicles, bastard Fathers, and Legends, as if they were all riuers of the Paradise of God.  
2 But will they be contented with these, if they should be allowed them? By no means without such conditions as themselves will propose, and those are such as no true hearted Christian will endure: Which is, to put our lives and our religion, which is dearer unto us then our lives, into the hands of the Tyrant, that either thinketh, or pretendeth that he doth God good service when he excommunicateth us, 
John 16.2.  or putteth us to death.  
3 Admit their latter conventicles, as that of Constance, wherein three Popes were deposed, and one erected in their places: Quantum ad primas sessiones, &c. 
Bell. de council. l. 1. c. 7. Supra, cap. 7.  As much as appertained to the first sessions( saith Bellarmine) wherein it was defined that the council was above the Pope, it is rejected by the councils of Florence, and the last Lateran. But for the last sessions, and those things which Martin the fift approved, they are received of all catholics. So much as is against the Pope, that is refused; that which he approveth, that is received, though it be not concluded by the Church. The like they hold of all authority, be it what it will or may be, for age or youth, it must attend to be admitted into the Church, by him that pretendeth the sole keeping of Saint Peters keys. In so much that the councils are no councils, Fathers no Fathers, Histories no Histories, except the King of Locusts admit them.  
4 And that which is most horrible to hear, and most fearful to think, the Scriptures are no Scriptures, if not approved by him. Though he domineer with men, shall he outface God almighty? The authority of the Church is so great, that a man would think no mortal thing could be above it, as Stapleton endeavoureth to demonstrate. 
Stapl. principiorum analy  Eam Ecclesiae authoritatem esse, vt etiam non scriptam doctrinam tradere queat; deindè Scripturas interpretandi illam habere potestatem,& maximam,& infallibilem; quin& Scripturas quoque ipsas laxandi& consignandi facultatem, certoque Canonicas ab Apocryphis ius decernendi penes illam esse. The Church hath such authority that she may deliver doctrine unwritten, that she hath greatest and infallible power to interpret Scriptures, yea and to set at liberty, or seal up the Scriptures themselves; and the discerning the canonical from the apocryphal, is also in her power. This is more then enough, yet one blusheth not to say for the Papists, 
Muri civit. fund. 2.  Calumnia est, nos Ecclesiam supra Scripturas euehere, nos Ecclesiam Scripturae judicem facere: It is a slander to say, that we advance the Church above the Scriptures, that we make the Church judge of the Scriptures.  
5 But may the Church hold this power when she hath it? Nay, the Pope may enlarge or restrain all this, at his own pleasure. Let this serve as much as it may, if it will not, then steppeth in the Bishop of Rome with his omnipotency. And at Rome all writers are received as dearly as their Clients. 
Intus quis? Tu quis? Ego sum. Quid quaeris? Vt intrem. Fers aliquid? Non. Sta foras. En fero. Quid? Satis. Intra. Extra de transl. Episc. c. Quanto in Gloss.  Bring they nothing for them, let them stand without; bring they ought, they may come in and welcome. ever provided under the Popes protection. And no marvell, for he can of nothing make something,( observe the blasphemy; for who can do this but God?) can call them into the Church that were never of it, thrust out those that haue lived long in it. He can make heathen Philosophers classical authors for the catholic Church, and make Bertram and such like more ancient then the best of theirs, heretics at his pleasure. Nay a cardinal can do it under the Popes elbow.  
6 cardinal Bellarmine or some friend of his, to his honor, hath made Catalogues in his first two volumes, of such authors as he hath alleged, whereof the first containeth, Tum vetustiores, 
Tom. 1. impress. Lugduni. 1587.  tum recentiores, Ecclesiae Romanae authores: Alter, sectarios& suspectae fidei Scriptores: The older and the younger authors of the Church of Rome, but the other the sectaries and writers of suspected credit. In the first volume, among the authors of the roman Church, are Aristotle, Homer, Isocrates, Plato, Plutarch, &c. all Grecians by nation and speech; Philosophers and Poets, Orators, Historians, not one roman. Which seemeth strange, for tully, Virgil, Caesar, &c. were romans indeed, though perhaps not of their Church; but the Cardinals authors, were neither of the Church nor common wealth, Yet authors for the roman Church. In the second volume poor Bertram, of whom their Index expurgatorius is so solicitous to shift off, so ancient that it is ashamed to cast him out, so dispersed that he cannot be called in: is put into the Catalogue of heretics and Sectaries, and joannes Scotus, with him, one ancienter then he was, and all because 800 yeares ago they held that opinion of the Sacrament which we maintain at this day. 
Bellar. de Euchar. sacra. l. 1. cap. 1.  For they are all heretics that speak against them, in so much that I marvel how Saint Peter or especially Saint Paul, hath escaped them. And thus they deal with all authority whatsoever.  
7 When they haue sought heaven for Prophets, Apostles, evangelists, Fathers, Martyrs, and Saints, of all times, they find not any that favour their cause: therefore they vilify and reject all their testimony. Then they seek purgatory, for Abbots, Priors, Friars of all fashions, and schoolmen of all factions. And yet these they dare not well trust, or commit their cause unto them, because sometimes they hit vpon a truth, and reprove the Pope as Balaams ass reproved the madness of the Prophet; and such must be purged. Then they rak hell, 
Numb. 22.30 2. Pet. 2.16. Plato and Virgil are their Authors for Purgatory.  for natural Philosophers, curious Orators, lascivious and lying Poets, to assist them; and though they be their helps in many things, yet in some things the Romanists are so absurd, as nature 
Plutarch of Numa and Pythagoras.  itself abhorreth them, so gross and palpable, that rhetoric can neither defend their paradoxes, nor prove their absurdities, so false and impudent, as the Poets can neither reach their scurrilities, nor match their fables. And therefore they must strain a note above Ela, and fetch their witnesses and iudges out of their own den of sleeves, from the beast with seven heads, or from the whore of Babylon that sitteth thereon. 
Greg. de Valen. in analy. lib. 5. cap. 8. in Rubrica.  That is in plain terms, Nec praeteritam aliquam Traditionem sine praesenti authoritate judicem esse sufficientem omnium controuersiarum fidei: Neither any former Tradition without the present authority, to be a sufficient judge of all controversies of faith.  
8 When Salmeron had commended both Scriptures and Traditions for trial, yet concludeth after a solemn place to that effect out of Dionysius: 
Tom. 1. prolegom. 9. prim. quinquagena. can. 1 cap. 1. coel. Hier.  Neque haec sunt satis nisi accedat unctio& eruditio spiritus Sancti, quem promisit Dominus mansurum nobiscum in aeternum, qui& in generalibus Synodis,& in Christi vicario& Petri successore residens, omnes incidentes quaestiones,& ortas de fide controversias, suâ authoritate, terminet atque resoluat. Neither are these sufficient, unless there concur the unction and instruction of the holy Spirit, whom the Lord promised to remain with us for ever; who being resident in general Synods, and in Christs vicar& the successor of Peter, by his authority determins and decides all incident questions& controversies arising concerning faith.  
9 So that in very truth, or at least in their meaning, neither from Angels nor holy men, neither from Scriptures nor councils, neither from Fathers nor stories, neither from Traditions, nor new conventicles, neither from bastard Fathers, nor golden Legends, neither from Friars or schoolmen, neither from Christian or heathen, neither from old or new, neither from time past, or time to come: but from the present Church militant, and that not catholic, or universally spread vpon the face of the earth, but abridged or confined to the Church of Rome; they must determine all controversies, interpret all Scriptures, assoil all doubts, resolve all questions, order all affairs, dispose of all rights, establish all truth vpon the earth. That all men may flatter and say, ais? aio: negas? nego. I say as you say, I deny what you deny, I beleeue as the Church believeth. 
Antoninus par. 3 fi. 23. c. 3 §. 2. Quaere plu. in not. p. 18. 19.  For nulli dubium est quòd Ecclesia Apostolicasit matter omnium Ecclesiarum, à cuius nos regulis nullatenus convenit deuiare;& sicut filius venit facere voluntatem Patris, sic vos implete voluntatem matris vestrae quae est Ecclesia, cuius caput est Romana Ecclesia. No man needeth doubt, but that the apostolic Church is the mother of all Churches, from whose rules to err, is not convenient at any hand; and like as the son comes to do the will of his Father, so fulfil you the will of your Mother the Church, whose head is the Roman Church, and the Pope the head of it. And so there is head vpon head, like top and top gallant. And then the Church must hold what the Pope alone commands. So that he is the basis and ground work of all truth; which how it may stand with Religion, reason, probability, or possibility, shall afterwards appear.  
10 If this were true, or could ever be proved, I must confess it were the most expedit course to end al controversies, and to establish as constant a peace, as is held by Satan and all his divels in hell. For what need we study the Scriptures, search the councils, read the Fathers, recollect the histories, so long, and with so great contention, labour in reading, disputing, writing of so many questions and controversies, if one man, whose person and place is known, can define and determine all as he list, and his word must stand as a final end to all men, in all matters, through all the world? No marvell then if the Romanists be so eager to press this above all things, and to urge it by all means against the gospel, that the Pope is all in all.  
11 Neither may we wonder that cardinal Bellarmine maketh it the top and sum and substance of all our differences. De quâ re agitur, cum de primatu Pontificis agitur? 
Praef. in lib. de Rom. Pont.  breuissimè dicam, de summâ rei Christianae. Idenim quaeritur, debeátne Ecclesia diutiùs consistere, an vero dissolui& concidere. What is questioned when we handle the matter of the Popes primacy? I will answer shortly, even of the sum of all christianity. For this is the question, whether the Church should consist any longer, or it should be dissolved and fall for ever. If he had said of the supremacy, the first part of his sentence had some truth; for prove it, prove all. So is it not by the Cardinals leave with the Primacy. For the Pope will be easily granted Prime, if he be a good Bishop, but not supreme, be he never so good. But the Church stood, and may stand still, if he be neither: though in truth the Romish Court cannot if we deny him either. Doctor Stapleton saith, 
Princ. doct. l. 7. c. 10.& l. 10. c. 11.  that neither councils, nor Fathers, nor any thing, but the Pope, is judge of all controversies, and that he saith not onely once. And if a council be called, it is more then needs, rather of congruity then of condignity, rather for convenience, then necessity: So saith a cardinal joan. de Turre-cremat. Quanquam summus Pontifex pro singularitate principatus sui omnem legem condere& dare posset toti Ecclesiae, iuxta caput, Sunt quidam, 25. quaest. 1. nihilominus saepè(& hoc rationabiliter) patres Ecclesiae Synodaliter congregat, &c. Although the great Bishop for the singularity of his principality, may make and deliver all law to all the whole Church, according to a Chapter( in Gracian:) yet notwithstanding often( and that reasonably) he gathers the Fathers of the Church Synodically. By which it is plain, that he may choose whether he will call councils or not, 
Tho. Aquin. quodlibet 8. alleg. à joan. de Turre-cremat. sum. de Ecclesia. l. 2. c. 112.  there is no great necessity for it. He can make and deliver all law to the Churches. And what need we more ado? yea another saith, Magis standum es● sententiae Papae quam de fide in judicio profert, quàm quoruncunque hominum sapientium, in Scripturarum opinionibus. Nam& Caiphas cum esset Pontifex licet nequam, prophetauit. It is better resting vpon the sentence of the Pope, which in his iudgement he delivers, then the opinions of whatsoever wise men in matters of Scripture. For even Caiphas when he was high Priest, though wicked, yet he prophesied, 
Idem ibid. Agapto. PP. in c. Sic. distinct. 19.  and so did Balaam. And again he saith, Sic omnes Apostolicae sanctiones accipiendae sunt tanquam ipsius diuina voice Petri firmatae: So are all the apostolical sanctions to be received, as if they were confirmed by the divine voice of Peter himself.  
12 And they are yet to this day more desperate in the maintenance of their Popes privilege then ever they were, though with sin and shane enough. Pernegamus contingere posse vt Pontifex aliquid in rebus controuersis cum authoritate definiens( ad quod scilicet credendum obliget vniuersam Ecclesiam) Scripturae sacrae repugnet. 
Greg. de Val. de idolatriâ lib. 4. cap. 16.  said illud asseueramus constantissimè haereticos esse qui non credunt id Scripturae sacrae consentaneum esse, quod ea ratione Pontifex definiat: For it cannot possibly be, that the Pope concluding any thing in controversy, by his authority( in that he binds the universal Church to beleeue) should contradict the Scripture. But we constantly affirm them heretics that beleeue it not agreeable to the Scriptures, even for this reason, because the Pope concludes it. Yet for all this Pope Vrbane in that law doth somewhat limit himself, that he may not make a law against that which Christ or his Apostles, or the holy Fathers that followed them haue definitively determined. Notwithstanding the gloss asketh, why not against the Apostle? seeing that Pope Martin dispensed in bigamy, and against a Canon of the Apostles, yea and against the Lord also, who bids us vow and pray; and yet he absolveth both from oath and vow. And I ask the same question, why not? Seeing one Pope could dispense with one King to mary his brothers wife; another Pope with another King to mary a second wife, though his first lived; and a third with another King to mary his niece by consanguinity? and all this for ought I see may be defended,( aswell as the rest) as the gloss saith. For against the Apostles if it concern not an Article of faith, and against the gospel by interpreting it, &c. at his pleasure he may dispense.  
13 The gloss hath yet a more subtle distinction. 
Extrau. 19. lib 14. c. 4. Gloss. in verbo declaramus.  Gather hence, saith it, that the prince of the Church& Christs Vicar, may make a declaration vpon the catholic faith, this maybe tolerable. But he may also make an Article of faith: Si sumatur Articulus non propriè, said largè: If you take an Article not properly but largely, for that we must beleeue. With more subtle words, to small purpose. So that we must beleeue what the Pope commandeth. The transgression whereof is as great a sin as the violation of the Law of God. So the gloss applying that to the person of the Pope, which the text of the Law giveth to the word of God, saith in the Popes name, 
Distinct. 50. c. Si qui sunt.  Quicunque praeceptis nostris non obedierit, peccatum idolatriae& Paganitatis incurret: whosoever obeyeth not our commandements, let him incur the sin of idolatry and paganism. And what is this, but to make it as gross a fault, not to beleeue the Pope, as not to beleeue the gospel of Iesus Christ the son of God? and then( as I said) what need any longer dispute?  
14 Though Stapleton and Turrecremata in this case be direct enough, yet Gretzer that defends the grossest Popery in the grossest maner, disputes the case against a Caluinist in plainer& more downright terms, 
defence. Roberti Bellar. l. 3. c. 10.  thus. The Caluinist, as Gretzer calls him, saith, Per Ecclesiam intelligunt Papistae, primò Patres, &c. The Papists understand by the Church, first the Fathers, then the agreeing opinion of the Fathers; for if they consent not all, they give them not so great authority. Mentitur Caluinista, suósque fumos& nebulas vendit: The Caluinist lies,( a foul mouth) and sels his smoke and clouds to his Companions. Per Ecclesiam enim quando dicimus esse omnium controuersiarum fidei judicem, intelligimus Pont. Romanum, qui pro tempore praesens nauiculam militantis Ecclesiae moderatur, ac gubernat, quíque viuâ voice, sententiam suam, clarè, disertè& euidentèr adeuntibus& consulentibus explicat: For by the Church, when we say she is the judge of all controversies of Faith, we do understand the Bishop of Rome, which for his time, in person, doth guide and govern the ship of the militant Church, and who by his own mouth delivereth his opinion, clearly, plainly, evidently, to them that come unto him, and seek his counsel. And again, Intelligimus etiam nomine Ecclesiae Pontificem pro tempore viuentem, cum Concilio quod ipse conuocare& congregare potest. Et hunc summi Pastoris,& aliorum praesulum coetum, dicimus esse immediatum, ordinarium,& visibilem controuersiarum, quae de religione existunt, judicem. We understand also by the name of the Church, the Pope for the time being, with a council which himself may call and assemble; and this company of the chief Pastor and other Prelates we affirm to be the immediate ordinary and visible judge of controversies, which arise in religion. But what needs this latter of a council with the Pope, with so much concourse and trouble, when the Pope may do it alone, though no body be with him, as they all hold? Yet farther, Ais tertiò, interpretantur Ecclesiam Papam. Non abnuo. Quid tum? De eius sententia est etiam quod dubitemus. Num jure? Quomodò certi esse possumus ipsum non errare? Ex illis, Tibi dabo claves, &c. Quomodo sciam ista de Papa dici? Ex traditione Ecclesiastica, ex consensu maiorum, totiusque antiquitatis suffragio, ex textu ipso, si ad eius lectionem nulla ad feratur peruicacia& antecepta persuaso. Denique velis nolis ex ipsius Papae sententia& definitione, &c. Thirdly, thou sayest, they interpret the Church the Pope. I grant it: What then? We may doubt also of his sentence. But whether justly? How can we be certain that he errs not? From that which he saith: 
Math. 16.19.  I will give thee the keys, &c: The gates of hell shall not prevail against it: whatsoever thou bindest, whatsoever thou losest: I haue prayed for thee that thy faith might not fail. 
Luk. 22.32.  But who shall judge of the sense of this place? or how shall I know this is spoken of the Pope? From ecclesiastical tradition, the consent of our elders, the suffrage of all antiquity, out of the text itself, if there be brought no perverse obstinacy, 
prejudicate opinion.  or a foreperswasion. To conclude, whether thou wilt or no, from the Popes own sentence and determination. A man would think this were enough, the last would serve, what need the rest?  
15 The Caluinist yet objects: 
Ibid.  Absurdum& indignum est dicere, omnes Pontificum definitiones habere aequalem authoritatem cum Scriptura sacra: It is absurd and unworthy to be spoken, that all the determinations of the Popes be of equal authority with the holy Scriptures. Absurdum est, said in schola calvini, non Christi, loquendo de definitionibus fidei quantum ad infallibilitatem attinet. &c. It is absurd indeed; but in the school of Caluin, not of Christ, if you speak of definitions of faith, as much as appertains to the infallibility thereof.  
16 This is a faire and full confession of Romes doctrine, that it is neither Scriptures, nor councils, nor Fathers, nor histories, but the Church; and that not rhetorical, but logical, not with a broad hand, but with a clitcht fist, without any body, the head alone, the Pope himself. 
Greg. de Val. Analys. l. 5. c. 1.  Neque sacra Scriptura, neque etiam sola Traditio( si ab ea separes praesentem in Ecclesia authoritatem infallibilem, sic enim de Traditione nunc loquimur) est illa authoritas infallibilis, magistra fidei,& judex in omnibus quaestionibus. Talis igitur authoritas non est propria alicuius, vel aliquot hominum, vita defunctorum. Quod si extat, tamen aliqua talis humana authoritas, vt probatum est, neque vero ea est illorum hominum propria, qui iam praeterierunt: restat vt vivat semper inter fideles praesens Neither the holy Scripture, nor Tradition alone( if thou separate from it the present infallible authority in the Church, for so we now speak of Tradition) is that infallible authority, the mistris of faith, and judge in all questions. Therefore such authority is not proper to any, one or more, departed this life. So that if there be extant any such human authority, as is proved, and is not indeed proper to those men who are already passed, it remaineth it should live present always amongst the faithful.  
17 This he goeth about monstrously and profanely to prove, 
Cap. 2. Cap. 3. Cap. 4.  by the obscurity of the Scriptures, then by their insufficiency, then by reason, as far as I see, out of his own rule, then by the exactest form of a common wealth, then out of Saint Peter, lastly by the maner whereby God teacheth men, 
Cap. 5.6.7.  as much to say, by blasphemies, vanities, nullities, suppositions, surmises, without fear or wit, grace or honesty. Yet he audaciously proceedeth, 
Cap. 8.  Sicut de authoritate ipsius Scripturae necesse est, per aliam certam regulam constare, ita etiam de authoritate Traditionis, si ea quoque reuocetur in dubium. Non enim Traditio loquitur etiam clarè& perspicuè de seize, vt neque ipsa Scriptura. Deinde cum Traditio scriptis ferè Doctorum orthodoxorum in Ecclesia conuersetur, quaestiones& dubia moveri possunt de sensu illius, sicut dubitatur saepè de sensu& mente Doctorum, &c. hoc in loco, velim vt ij qui sectis hody addicti sunt, incipiant secum perpendere, quantopere à recta fide aberrent: siquidem eam discere nolunt ex aliquâ authoritate present: cuius tamen solius vt probatum est, absoluta& plena potestas est, in omnibus fidei quaestionibus judicandi. As of the authority of the Scripture itself, it is necessary it should stand by some certain rule, so likewise concerning the authority of Tradition, if it be brought into question. For Tradition speaketh not clearly and perspicuously of itself: so neither the Scripture. To conclude, whereas Tradition is found in the writings of the orthodoxal Doctors in the Church, questions and doubts may arise of the sense of it, as it is often doubted of the sense and mind of the Doctors, &c. In this place I would that they who this day are addicted unto sects, would consider with themselves how much they err from the true faith, in as much as they will not learn it from the present authority: which notwithstanding alone, as is proved, hath an absolute and full power of judging in all questions of faith. Cum authoritas illa, magistra fidei, 
Lib. 6. Assertio prob.  apud ipsos Christi fideles perpetuò vigeat, non alibi vel quaeri decet, vel inveniri potest, quàm apud veram Christi Ecclesiam, hoc est, apud congregationem verè fidelium. Ea vero congregatio non alia est quàm coetus eorum qui Rom. Pontifici pro tempore existent parent. Whereas that authority, the mistris of faith, doth perpetually flourish amongst the faithful of Christ themselves, it ought not to be sought for, nor elsewhere can it be found, then in the true Church of Christ, that is, in the congregation of the truly faithful. And that congregation is no other, then the assembly of those who obey the roman Bishop existant for the time. Non in singulis, non in omnibus Christi fidelibus, 
Cap. 4. de Eccles. proprietatibus. — said residet illa summa Ecclesiae authoritas in Christi Vicario, summo Pontifice, siue vnâ cum Episcoporum Concilio, siue absque Concilio res fidei definire velit: Not in every particular, not in all the faithful of Christ, but that prime authority of the Church, is resident in Christs Vicar, the chief Bishop, whether he define matters of faith, assisted with the council of Bishops, or, without the council. Ipsa vna Pastorem rectissimè agnoscit, 
Cap. 9.  eiusque judicio in controuersiis acquiescit: Which onely most justly acknowledgeth her Pastor, in whose iudgement concerning controversies she resteth.  
18 To this he applieth a speech of Saint Cyprian: 
Cypr. l. 4. epist 10. ad Flor. Pap.  Plebs Sacerdoti adunata,& Pastori suo grex adhaerens: A people united to the Priest, and a flock cleaving to the Pastor. That which the Father speaketh of every pastor and his own flock, that Valentia appropriateth to the Bishop of Rome alone, with great injury to the rest, while overmuch is arrogated and usurped by one. 
Valē. l. 7. asser. probanda.  Pontifex ipse Romanus est in quo authoritas illa residet, quae in Ecclesia extat ad iudicandum de omnibus omnino fidei controuersiis. 
Ibid. c. ult.  Tria igitur à nobis hactenùs probata& defensa sunt, ex quibus certissimè concludimus Rom. Pont. supremâ in Ecclesia authoritate ad constituendum infallibiliter de rebus fidei& morum praeditum esse. Secundò, non Petro solùm, said eius etiam usque in saeculi finem legitimis successoribus eam à Christo authoritatem tribui. Tertiò, Romanos omnino Pontifices esse in eo genere legitimos D. Petri successores. Quare manet profectò, Rom. Pontificem pro tempore existentem, eum esse, cvi tanquam successori D. Petri vniuersalis Ecclesiae cura, quod ad fidem moresque spectat, commissa sit,& in quo proinde de quaestionibus omnibus fidei, decernendi authoritas, resideat. The Bishop of Rome himself is he in whom that authority is resident, which is extant in the Church, for judging of all controversies of faith. There are therefore three things hitherto proved and defended of us, vpon which we certainly conclude: 1. The roman Bishop to be endowed with supreme authority in infallible concluding of things concerning faith and manners. Secondly, that authority was given by Christ, not alone to Peter, but also to his lawful successors, even to the end of the world. Thirdly, the roman Bishops all together in that kind are the lawful successors of Saint Peter. Whence indeed it remaineth, the roman Bishop for the time extant, to be he, unto whom, as to Saint Peters successor, the care of the universal Church, as touching faith and manners, is committed: and in whom also the authority doth reside of discerning all questions of faith. 
Lib. 8. assert. prob. pag. 66.  Quotiescunque Rom. Pont. in fidei quaestionibus definiendis, illa qua est praeditus authoritate utitur, ab omnibus fidelibus tanquam doctrina fidei recipi, divino praecepto debet ea sententia, quam ille decernit esse sententiam fidei: toties autem ea ipsum authoritate uti credendum est, quoties in controuersiis fidei, vel per se, vel vnà cum Episcoporum Concilio, sic alterutram sententiam determinat, vt ad eam recipiendum obligare velit vniuersam Ecclesiam. 
Ib. cap. 3. p. 70. ubi plura.  again: Siue Pontifex in definiendo studium adhibeat, siue non adhibeat, modò tamen controuersiam definiet, infallibiliter certè definiet, atque adeò re ipsa vtetur authoritate sibi à Christo concessa. As often as the Bishop of Rome practiseth that authority he useth, the sense he decerneth to be the sentence of faith, ought by divine precept, of all the faithful to be received as a doctrine of faith. And it is to be believed, that he useth that authority as often as in controversies of faith, either by himself, or together with the council of the Bishops, he so determineth either way that he would bind the universal Church to the receiving of it. Whether the Bishop use or not use his best endeavour, notwithstanding he define the controversy after that manner, he questionless shall infallibly define it, and so in very dead, shall use the authority granted him from Christ. A man would think this were enough, if not too much.  
19. The supereminent, I may justly say, the omnipotent power, which the Canonists, and some school divines, attribute to the Pope in this case, is beyond and above all this abominable in itself, incredible to them that cannot read it themselves, and will not beleeue it on our reports. 
Extrau. 1. Tic. 1. c. 2. Glos. De transl. Episcoporum, ca. Quanto. Dist. 19. c. Sic omnes. 9. q. 3. Nemo 24. q. 1. Haec est fill. Dist. 40. si Papa. I thought the Pope had no brothers but all children. But in truth many of them haue more children then brothers and sisters. Hosius Conf. Petroc. c. 29.  His fullness of power: His impossibility to err: His ability to make of nothing something: That the decretal Epistles are to be numbered with, or taken for, the canonical Scriptures: and therefore are to be accepted as if they proceeded out of the divine mouth of Peter. That if the whole world should sentence against the Pope in any matter, yet it seems we must stand unto the Popes determination: That none may judge of his iudgement, much less retract it: That if the Pope be found negligent of his own and his brethrens salvation, unprofitable and remiss in his affairs, and besides be silent in all goodness, and rather hurts himself, and all others; nevertheless carrieth innumerable people with himself in extreme slavery to hell, there to be punished with himself, with many stripes; yet let no mortal man presume to reprove his faults, because he may judge all men, and be judged of no man, except he be deprehended out of the faith: That truth cleaves to his chair: That God would not haue it respected whether it be Iudas, or Peter, or Paul, but onely this, that he sit in the chair of Peter, and that he is an Apostle, and the Legate of Christ, is the thing he would haue regarded. With more and worse to this purpose. That he is our Lord God; can do all things; might do what him listed, yea even unlawful things; and is more then God, 
De sectis. 115. Staple. in Epistola. Pope gregory the thirteenth is called tertius Apostlorum, 5. Euang.  as Zabarell saith, that the Popes flatterers haue persuaded. That he is, Supremum in terris numen, The highest Godhead in earth. To conclude, that innumerable the like, or more extravagant then these, are dispersedly scattered through the Canon Law, in the text and in the gloss, among the Canonists and other Popish writers, is so apparent they cannot deny it; nay they will not, but impudently defend it to this day, most wickedly and profanely, and it cannot be but against their own consciences. Or else they excuse it, and qualify it ridiculously, rather to delude then satisfy a doubtful mind. By this infallibility of truth, John the 22 could not define an untruth, for though his will was absolute, and his purpose resolute, yet God would rather kill him, and prevent him by death, to save the credit of that Sea, 
Analy. l. 8. c. 3.  &c. as saith Valentia.  
20 But what need we search into this dungeon of darkness, the Popes Decrees or Canons? we haue it clear by the freshest, and newest writers of the roman Church, that when all is done the Pope must be the last refuge for trial of all questions and doubts; no wit but in his head, no truth but in his breast, no strength but in his hands, no rest but in his chair. Which although it be before proved sufficiently, yet a word or two more will not be amiss. 
L. 2. c. 10.  Insuetum non est, vt veteres it idem damnentur errores, si nocendo fiant novi, saith desperate Gretzer: It is not unusual, that old errors with their authors should likewise be condemned, if by hurting they be made new: and so far very well and truly. We haue example hereof in Gelasius the Pope, who took out of faithful hands by a law. Tertullian and Origen, and others very ancient. Neither is this amiss if they will make no use of them theselues. This right ever is, and was, and shall be in the Church, to turn out that carefully, which bringeth detriment to the flock. Yet neither is this to be misliked. And if it be lawful to banish a whole book, it may be as lawful, to proscribe a part whether great or little. I could grant this as reasonable, the one as the other, Either by cutting it forth, or blotting, or scraping, or simply leaving it out, and that for the readers profit. Here now are two gross impostures and villainies, that under this colour, they will corrupt and deprave all the Fathers at their pleasure, that no testimony of antiquity after the Scriptures may be had: the other, that none shall judge what is true or false, right or wrong, to be put out, or left in, but what their Synagogue will, or their contracted Church( which is the Pope) pleaseth.  
21 So that the Pope may interpret the Scriptures, as himself liketh, he may cancel councils as he will, he may make void the Fathers in part or in all as him listeth, no antiquity or authority can confine him, nor Traditions tie him; and then what striving with such a mighty man? 
Plutarch.  Sicinius as turbulent as he was, yet durst not meddle with Crassus. Foenum in cornu gerit. Either he had too much money in his purse, or too much power in his hand to be dealt withall. He is more then a cursed cow, he is a mad bull, and hath long horns; no man that hath wisdom in his heart, or wit in his head, will meddle with him, or at least trust him. He will engross all our weapons into his own hands, as the Philistines used the Israelites, 
1. Sam. 13.19.  and worse, not leaving us so much as to mend our shares wherewith we might plow the fallow ground of mens hearts to sow the good seed; nor sharpen our hooks, wherewith we might weed up the cockle and tares which Antichrist hath sowed in the night of darkness and ignorance, while men slept in security, and attended not their own salvation.  
22 What need any more be said hereof? Seeing it is not onely before sufficiently observed, what authority the Bishop of Rome and his Antichristian Sea hath challenged over the Scriptures of God, and all monuments of antiquity, but it is also yet confessed and put in practise, that the Pope present may make void whatsoever his predecessors haue concluded. His successors no Pope can so confine within any limits, but that he may make void what himself liketh not. 
Extra de elect& elect. potestate c. Innotuit. Per eum. Prohibentis intentio.  This is directly written in the Canon law, and this is practised by the irregular Popes. Innocentius the third saith, Nobis per eum adempta non fuit dispensandi facultas, &c. The power of dispensing is not( by our praedecessors) taken from us, whereas that was not the intention of his prohibition, who could not in this behalf work any prejudice unto his successors, who are to exercise the like, yea the same power; 
Par in parem imperium non habet.  whereas those who are equal haue no authority each above other. This by practise is confirmed, as in many things heretofore, so lately in a matter of greatest moment, which is the translation of the Scriptures. Sixtus quintus after diverse editions and castigations of the vulgar latin translation according to the Decree of the Trent conventicle, set forth the same old translation of the Bible, conferred with ancient Copies, from diuers libraries, out of sundry universities of most nations; many things he amended with his own hand, had it printed by the apostolical Printer, and reposed in the Vatican library; dispersed over all countries, as well on that side the Alpes, as on this; commanded to be used, and that onely, in all schools, preachings, and writings. Who would not think that a thing of so great moment, vpon so long deliberation, after such care and provision, by an unerring Pope, for such public use, vpon such hazard, or help, of Christian souls, should be done one once for all, and received for ever, to the common bliss or bane of the Church? Yet even this is altered, changed, almost made void, by Clemens octauus another Pope, diuers, yea most contrary in many things; exposed and authorized as the former was by his predecessor, which more largely and more plainly is by Doctor james most wittily observed. 
Bellum Papale.  Innocentius words are verified in our dayes by this example, That no Pope can limit the power of his successor.  
23 And any Pope made derogate from, or utterly abrogate the acts of his predecessor. Which is no new thing, if we remember the times and deeds of the Popes that fallowed, as Formosus, 
Balens ex Stella.  Stephanus, Romanus, and others. Of which dayes Stella justly complaineth, that Omnis virtus, tam in capita quàm in membris, ex hominum ignauiâ consumpta fuerit: All virtue, as well in the head,( which was the Pope) as in the members,( which were his clergy) was by the sloth of men consumed. And of whom Platina saith, 
Platin. in Romano.  Nihil aliud hij Pontificuli cogitabant, quàm& nomen,& dignitatem maiorum svorum extinguere, &c. These petty Popes thought vpon nothing else, but how they might blot out the name and honour of their ancestors. Against which baseness he inueyeth most bitterly unto the end of the story of Romanus. And spareth not to lay about him before and after, giuing diuers Popes though not perhaps all, yet many of them, part of their deserts. Howbeit these and such as these, are the men must haue the decision of all controversies, the command over all consciences, the assurance of all truth, the guidance of all the world, yea& as much worse then these, as the worst of these is worse then their best Popes, as after shall appear.  
24 Yet hear the impudency of a superstitious( shall I say) or a blasphemous man, for his Antichrist, against God and his son Christ, the saviour of the world. 
Cusanus Epist 2. ad Boëmos p. 833.  Pro infallibili regulâ salutis nostrae Christus hanc tradidit potestatem& authoritatem &c. Christ hath given to his Church this power and authority for an infallible rule of our salvation, that when we stand in the unity of that Church which cleaveth close to Peters chair, by which he doth bind his successors, even the wicked, to Christ the head; we cannot err from the way of salvation, 
Where is their cor vnum via vna.  although in the Church one goes one way and another another. You will say perhaps, the Church of these dayes doth not so walk in the rite of the Communion, as before those times, when most holy men did both in word and work confirm by the force of Christs precept, that the Sacrament was necessary in both kindes. Could the Church then err? verily no. But if not, how is that, now adays, not true, which was then affirmed by all mens opinion: whereas this Church is not another then that? Certainly thou must not let this move thee, that at diuers times, now one rite, then another, is found in the sacrifices, and also Sacraments; yet the truth standing, and that the Scriptures are fitted to the time, and diversly understood, so that at one time they be expounded according to the current universal rite, but that custom changed, the opinion may be changed.  
24 Where then is antiquity, so much commended, so much admired, so often urged? A new Pope may alter an old Popes Decrees. This is novelty, for Antiquity. A new custom may undermine an old. This also is novelty, for antiquity. Yet this must stand for an infallible rule of salvation, then which nothing is more uncertain. Yea though confirmed by the force of Christs precept, yet may it be altered by the Popes pleasure, or customs instability. howsoever it be, no man need be troubled, hold what men will, so they hold Peters chair fast, they are safe from error, though they defend contradictories. What is this, but to turn all religion out of the Church, and to set it on the weathercocke to be whirled about with every blast of false Doctrine? As time may alter opinions in Religion in the same Church,( for the Romanists will haue but one, and that theirs onely, or no bodies) so may it also varie with places, but provided always the triple crown be not touched. 
Azorius instit. moral. 2. c. 13  Animaduertendum, habendam esse rationem prouinciarum, nationum, gentium: This is worth observation, that consideration must be had of provinces, nations and kingdom. For it is wont also to come to pass, that the opinion which is common in one country and kingdom, is not received in another. For in France there are some opinions taught with common consent, which notwithstanding in spain or Italy are refuted, and improved, almost of all men. As that the cross should not be worshipped with the honour and veneration of Latria,( that is, that worship which is due to God alone) but with some other inferior worship, many writers in germany and France haue taught, but in spain with common consent it is taught that the worship and honour due unto God alone is to be given to the cross. 
In Epistolas B. Pauli lib. 1. part. 3. disp. 1.  And Salmeron saith, that Ecclesia dicitur vna, non tempore, aut loco, aut gente; aut indiuiduis quae transeunt, said fidei confessione circa definita& proposita omnibus ad credendum, quae varia, vario tempore& diversis locis credenda proposuit pro variâ hominum capacitate: The Church is said to be one, not from the time, or place, or nation, or indiuiduals which are transitory, but from the confession of faith concerning things defined, and propounded to be believed of all men: Which hath proposed diuers things, at diuers times, in differerent places, to be believed, according to the diuers capacities of men.  
25 If these men onely teach the religion of Christ, at what time, or in what place, may a man be sure to find the truth? Can the Pope sit in his chair and moderate the Church, and reconcile, or rather maintain opposite propositions? They say the divell wondered to see two ships sail contrary ways, with one wind. But this is usual we see in the Sea of Rome, where they can cross the very heauens with contradictions; a monstrous wonder to men and Angels; yet the less wonder, because we see it most common.  
26 These premises considered, 
survey. l. 2. c. 6. §. 14.  I would gladly ask D. Kellisons question with little alteration of his words, as the case requireth: If one in England should doubt whether he should worship the cross with the highest, or with inferior worship,( which is a question of great moment and consequence; for to give less then due, is a profaneness; to give more, is plain idolatry) whither may we sand him for resolution? To France? there is one opinion: To spain? there is another. To germany? they are one with France? To Italy? they are indifferent. To the Church? it consisteth of those members, as they conceit, and they are principal parts of the whole. To the Pope? who sits still like the idol Baal, and is asleep, 
1. King. 18.27  or otherways busied, he meddles neither with the one opinion nor other, but hath let it hang in suspense these many yeares, without determining any certainty with either party; which notwithstanding he may do, by their learning, with a dash of his pen, or a blast of his mouth, for one pennyworth of ink, parchment, and led.  
27 The like may be said of many other points, as of the conception of the blessed virgin mary, or certain subtleties of school divinity, or other indifferent points of doctrine, not defined by the Church, 
Ibid. §. 1. 5.  but left to the free censure of every man. For which there hath been not onely contention in words, but bloody blows. Be the questions of less or greater moment, there is but one truth. And what is not truth is error, and what is error is sin, and all sin stingeth the conscience, and defileth the man, and without Gods mercy damneth the soul. If the Bishop of Rome can determine all questions of faith; cannot err in the highest mysteries of Religion, is the worlds oracle and Apollo himself, why setteth he not peace in these things in his own dear Spouse? He will neither beleeue Scriptures, nor any other antiquity in these cases. If he haue not the power they speak of, let him renounce it: if he hath it, let him exercise it, and compose all difficulties, for the peace of his friends, and the stoping of aduersaries mouths.  
28 Forasmuch as I understand, they haue no other reason to make such a do for their universal Bishop over the whole Church, but to determine controversies, reconcile contradictions, appease strifes, satisfy conscience, that all men may go one way of certain truth towards heaven, where they would be. About this D. Kellison maketh many words and useth many similitudes, 
survey. lib. 1. c. 6.  That every kingdom must haue a King, every dukedom a Duke, every common-wealth a magistrate, every city a maior or bailiff, every army a general, yea every village almost hath a constable, every family a good man of the house, and every school a schoolmaster; and shall not the Church of God, the society of the faithful and chosen seruants, haue a visible head to direct it, and a judge to rule it by laws, and to govern it by authority? &c. God defend else: but Rome should haue her Bishop, and Alexandria hers, and Constantinople hers, and canterbury hers, and york hers, and every kingdom, and province, and diocese haue their Bishops. But must all kingdoms haue one King over them, the other petty Kings under him? And so one Duke over all Dukes? one magistrate over all common-wealths? one maior or bailiff over all cities? one constable over all villages? one goodman over all families? one schoolmaister over all schoolmaisters? and all other but substitutes under that one, to be directed, commanded, imposed on whom he will, exposed to what he will, deposed when he will, as the Pope challengeth over all Bishops, Archbishops, and Patriarkes, and now of late over all Kings and kingdoms of the world? This must the Doctor presume or assume, or all his building falleth.  
29 For the book of God teacheth us, that there was a Church at Ephesus, at Smyrna, at Thiatyra, at Philadelphia, seven Churches in the lesser Asia. And the same book doth teach us, that there was a Church at Rome, another at Corinth, another at Philippi, and so of all other Churches even unto private families. That every of these Churches should haue her Pastor, every Dioces his Bishop, every province his Archbishop, beshrew him that will deny it for me. And what else doth all that the Doctor hath said conclude? But that all the world should haue one universal over all, can never be gathered by the books of God, by councils, Fathers, stories, or drift of reason. It is neither convenient, necessary, nor possible.  
30 That it hath no proof of antiquity, is debated and proved by many, it is not my purpose to enlarge that dispute. That it is not convenient, is apparent; for then all truth should be pinned to one mans sleeve: and it is too much for any mortal man to manage. That it is not necessary, there are as learned men dispersed in diuers kingdoms, Churches, universities, as is the Bishop of Rome, or can be. And therefore he is not necessary, where others, as good as he, or better, may be had. The promises pretended to be made unto him, are merely delusory, to mock fools, or delude children. That it is impossible, the distance of places, the multitude of suitors, the cost of the journeys, the perils of seas, the discord of Princes, the variety of causes concurring, as for the most they would, do sufficiently argue it.  
31 They might haue some probability, if they would divide al the world into four Patriarchates, as now the earth is divided, one for Europe, another for Asia, a third for Africa, and why not a fourth for America, and a fift for Magalanica? Or why not as needful to haue no more Kings? or but one general King over all, as to haue but so many patriarches, or one Pope over all? All nations may be better governed by one positive and perpetual law, then one nation by many and mutable laws. Make the Law of God the rule unto all Christians, it mattereth not into how many kingdoms, provinces or dioceses they be divided. The same law unto them all is a perpetual direction, whereunto in all difficulties there may be recurrence. But where mens laws bear the sway, they may be diuers, flexible, arbitrary, some beneficial, some incommodious; some just, some injurious; some regal, 
Plutarch. in Coriolano.  some tyrannicall; some inconvenient, some wicked; most diuers, many quiter contraries; whereby the peace of the world may be broken, mens minds distracted, alienated, inflamed to fury and arms. Or there may be a case of such importance in matter of iustice, that in dangerous times it were good, nay, we see it best, in kingdoms to haue one head and governor that may command all, and haue supreme authority of iustice in his hand, but never stretched over the world generally, much less in matters of faith and religion.  
32 In this case it might seem to be much more reasonable to haue one universal King( and others petty kings under him) to whom all these differences might be referred, then to haue but one ecumenical and universal Bishop, where all are subject but to one law, which all may use within their own limits, without envy, emulation, contradiction, or heart-burning one against another. If it be answered, that this law, by diuers men dispersed into sundry places, may be as diversly taken and interpnted; yet I know not, neither can I see reason, why a learned man in France may not be believed, as well as a learned man, and better then an unlearned man in Italy, as many Popes haue been: and as good in England as in France, 
Cypr. l. 3. ep. 13.  in one kingdom as in another. Ideo plures sunt in Ecclesia Sacerdotes, vt uno haeresin faciente, caeteri subueniant. Therefore there are many Priests in the Church, that if one fall into heresy, the rest may help. As for the pretence of Peters chair, it is but a mere foppery to cousin the world withall; it may be reposed for a dull relic with Pope Ioanes or her successors stool. Non domus dominum, said dominus domum cohonestat: 
Hieron. sup. cap. 4.  The house graceth not the master, but the master the house. Non sunt filii Sanctorum qui tenant loca Sanctorum, said qui sequuntur opera eorum: They are not sons of the Saints, that hold their places, but that follow their works. There may be Popes of diuers affections or factions, some mild, some furious, some patient, some choleric, many Gibelines,( and what if a Guelfe should get in, or prove a wolf when he is in?) some Franciscans, some Dominicans, perhaps hereafter Iesuites. They will not be of one mind, and therefore will never determine and conclude one thing. For which cause we may justly resolve, that there is no stay for Christians in one vpon earth. We must set our mindes on heaven, and our repose vpon the certain and infallible laws of God, or else we shall never find rest unto our souls.   

CHAP. XV.  
Suppose there must be one such universal judge in the Church, to whose final determination all controversies must be referred,( which notwithstanding is unreasonable and unpossible) yet the Bishop of Rome, things standing or rather falling, as they do, and long haue done, cannot, may not be that universal judge, for many reasons.  
INfidels that neither worship nor know the true God, conceited multitude of gods: 
Hilar. lib. 1. de Trinitate.  yet distributed the government and chiefdome of all, above others, unto three. jupiter had the East, Pluto the West, and Neptune the Isles of the Sea; as was thought of such as take them but for men-gods, that is, gods made of men. 
Cicero de natura Deorum.  But they that deemed and dreamed they were gods indeed, allotted heaven to jupiter, the sea to Neptune, the earth and infernals to Pluto. Whether they thought them men or gods, they never esteemed any one of them of might or majesty sufficient to moderate the universal, 
Plutarch in Pompey.  as Plutarch remembreth in the case of Pompey and Caesar: Though Among the gods themselves all things by lot divided are, And none of them intrudes himself within his neighbours share: yet they thought not the Empire of Rome enough for them, though they were but two. even so the roman catholics are so given to impropriations, and to engross all into one hand, that the best, who take their God to be but a man, yet give him both the East, and the West, and the Iles of the sea; as Alexander the sixth, who gave the West, with the Iles thereof, to the King of spain; the East, with her Iles, to the King of Portugal,( which were as truly his own to bestow, as all the kingdoms of the earth were his who lead our saviour Christ to the mountain. 
Math. 4. ) This he could never haue done, if himself had not been enfeoffed in them by the god of this world, as in his own right. For, Nemo potest plus juris in alium transfer, quàm ipse habet: 
Sacra. cerem. l. 1. fol. 36. sec. 7 Potest. habet supper omnes potestates tam coeli quàm terrae. Eugen. 3 Steph. Archiepisc. Patrac.  No man can give more right to another, then himself hath. Therefore he claimed and held it by title of good Scriptures ill applied: Dominabitur à mári usque ad mere: He shall rule from one sea to another. Data est mihi omnis potestas in coelo& in terra: All power is given me in heaven and in earth.  
2 They that would haue their master to be a god, give him not onely the disposing of Paradise, and keys of heaven, as a porter or doorkeeper, 
Psal. 27.  as david, though a King, desired to be; or as they make Saint Peter( that were base) but as a governor and commander over Angels and celestial spirits, yea and also the sea, as he nameth his seat, the earth, purgatory, and hell, as much as was ever attributed to all the heathen gods, more then ever was challenged by the true God. So potent, so powerful, so monopolicall a deity do they imagine their great master to be, as if nothing were execepted or exempted from his omnipotent power in all the world.  
3 He hath his lightnings and thunderbolts like jupiter: his triple crown or trident cross, like Neptunes mace. He hath the riches of the earth, the command of purgatory, the power of hell itself, as Pluto. His flatterers and clawbackes offer him no lese; his own pride and presumption hath challenged and admitted as much. God knows it, and abhors it; men see it, and detest it; the divels observe it, and rejoice in it; because it derog●te●●●om Gods kingdom, 〈◇〉 d●stroyeth mens souls, enlargeth and advanceth hell and damnation.  
4 To this God on earth, or this earthy God, or this Vicar of the god of this world, the Romanists fly as unto their onely oracle to interpret all Scriptures to authorize all councils, to moderate all matters, to confirm and establish all truth, and set their rest vpon him and none other. So Doctor Kellison in effect sath, Seeing that after Saint Peters death, 
survey l. 1. c. 6. §. 9.  the Church hath no less need of a visible Pastor then before: as Christ left him for his Vicegerent, so in him did he appoint a continual succession of his successors; that the Church might always be provided of a visible Pastor. And therefore as Bishops are the successors of other Apostles, so some one must succeed Peter, and must haue the superiority over other Bishops, which S. Peter had over the other Apostles; this we grant. And truly no man more likely to be this man then the Bishop of Rome, &c. And after again, Therefore sithence that S. Peter must haue a successor, and that needs must be one visible judge under Christ, to whom in all doubts we must repair, the Pope of Rome is likest to be he, &c.  
5 I will not examine the particular defects of this passage, is that there was great need of a general Pastor at all after Christ: Or that Saint Peter had that universal charge: Or that Christ left him his Vicegerent, and in him appointed a continual succession of his successors: Or that Saint Peter had any superiority, or authority, jurisdiction or command over the other Apostles,( in all which the Doctor sheweth himself a very impudent beggar of principles which will never be granted; though he may be born with for begging, because all his arguments are halt and lame, and perhaps may beg by authority.) I onely allege it for this, that the likely man for this charge, can be no man, but the Bishop of Rome, or that the Pope is most like to be he: which is concluded by all the men of that man of sin, without all likelihood or peradventure.  
6 But this was never held reasonable, it hath been ever for the most part thought both improbable for argument, and impossible for demonstration, much more for practise. To dispute of Saint Peters 28 prerogatives which cardinal Bellarmine urgeth; 
Bellar de Rō. Pont. l. 1. c. 23. &c. cap. 28.  or the 15 blemishes which by ours are laid to his charge, maketh not to my purpose, either for, or against it. We will lay no imputation vpon so good and great an Apostle, which the word of God hath not discovered: neither will we amplify, or aggravate, any of his imperfections. We will thank God for his repentance,& pray the more fervently, left we fall into the same temptation and snares of Satan. We will yield and attribute whatsoever the Scriptures give him, or due reverence may afford unto him.  

2. Cor. 11.5.  7 He was an Apostle, so were others; and Saint Paul not inferior to the chief. He was the first in order, but not in pre-eminence of power. He was the chiefest, but for his age, as Saint jerome 
Hieron.  saith, not for his authority. He had a forward& an excellent spirit; yet he shewed that he was but a man. Christ declared many signs of his familiarity and love towards him: yet was there a beloved disciple, peradventure in our saviours affection before him. 
Math. 20.20. Gal. 1.19.  For he was his kinsman according to the flesh, he was james brother, and james was the brother of the Lord. 
joh. 13.23.24.  He learned on his breast at his last supper. He was entreated, and adventured to ask a question, which no other disciple no not Peter durst, or at least did; and received a kind answer. 
joh. 18.15. joh. 19.26.27.  He followed Christ nearest without denial of his master. He accompanied our saviour to his cross, had commended unto him the mother of God, as his especial charge. She was to him as his mother, he to her as her son, in so much as a Popish pamphlet hath this inscription concerning them, 
A Pamphlet so entitled.  Our lady hath a new son; he came first to the grave; he outlived all the Apostles in the charge of the Church.  
8 Saint Peter was as the rest of the Apostles, and they as he: all receiving the keys of the kingdom of God: all having part of the breath of the son of God, 
joh. 20.22.  when he breathed vpon them the holy Ghost: all partaking the same holy Ghost, 
Act. 2.3.  in the shape of fiery tongues: all equally sent by the same Prince, under the same commission, with the same instructions, the same prerogatives, the same endowments of grace, in preaching and working miracles. 
Math. 28.19.  Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost. Teaching them to observe all things whatsoever I command you. And these signs shall follow. 
mark 16.17.  The titles which he assumeth to himself are. The seruant and Apostle of Iesus Christ, or an Elder. That which may be lawf●lly added more, is, that he was not only the spokesman, but also the penman of the holy Spirit of God. Yet of other Apostles we may say the same.  
9 Howbeit admit Saint Peter had not onely all the prerogatives, that be, or ever haue been pretended to be due unto him alone, and above the rest, what is that to his successors in his chair, if they prefer not, profess not, his faith in holinesse, without which no man shall ever see God? 
Heb. 12.14.  mu●● less shall he be accounted Christs Vicegerent, and the onely sacred Organ of the holy Ghost. Saint Peter himself while he lived never practised, no nor pretended such privileges as due unto him, which his usurping successors do impudently claim from him. They claim from him that which he never had while he live, could never leave behind him when he died. His immediate successors in number about threescore, in time for the space of 600 yeares, never made challenge to that unlimited title of universal, which lately hath been usurped with great craft and hypocrisy, and maintained with much tyranny and blood. Many of the first Bishops were martyred by infidels that knew not God. These intruders into that fea●●, murder and massacre all, that with true faith and a good conscience seek to stand approved in the sight of Iesus Christ. In so much, if ever Saint Peter sate in Rome,( as I will not call it now in question,) whatsoever is was then, it hath degenerated since, for many hundred yeares together, and the pride of Rome gates might be abated with this deserved inscription: 
O domus antiqua quàm dispari Domino dominaris?  
O ancient house, which truth once blessed,  
Of how lewd Lords art thou possessed?   
10 For never any in that Sea was worthy the honour and authority due to Saint Peter. In his time he was of eminent authority, 
Bel. de script. Ecclesiast.  together with Saint Paul, while they both lived in Rome, until they both( as some think) died together in one day and year, for the testimony of Gods truth; and so might be sought unto, as the worthy pillars of Gods Church for their time. Yet I see no reason, why either Linus, or Cletus, or Anacletus, or Clemens, should haue the like respect with John the evangelist, who seemeth to haue outlived them all. For he had his immediate commission from Christ, was a sacred writer of the gospel, three Epistles, and that divine revelation and prophesy of the State of Christs Church unto the end of the world. 
Hen. Henriques. l. 6. ser. de Poenitentiae sacram. l. 3. c. 5.  Vera sententia est, in solis apostles,& summo Pontifice qui est vniuersalis Christi Vicarius,& habet sedem Apostolicam; jurisdictio immediatè concessa fuit jure divino. Nec est probabilis opinio asserentium Apostolos accepisse jurisdictionem à Petro, praeter Barnabam. This is the true opinion( saith a fresh schoolman) that jurisdiction was immediately granted by the Law of God onely to the Apostles, and to the Pope, who is Christs universal Vicar, and holdeth the apostolical chair. Neither is their opinion probable, who say, that the Apostles received their jurisdiction from Peter, except Barnabas. Yet cardinal Turrecremata 
Turrecremata.  doth hold the contrary, with some other, as Henriques there allegeth. And therefore howsoever those were excellent in their generations, yet certainly Saint John had the primacy, if any were, whiles he lived. I will not press Saint Hieromes authority, 
jerome.  who preferred him in some cases, before Saint Peter, while they both lived; and that if S. Peter had any pference at all, it was for his age, rather then any other, respect. But there is no congruity that any of Saint Peters successors, should overtop this Apostle and evangelist, whom Saint Paul joineth with Cephas, 
Gal. 2.9.  and james, as reputed with them a pillar of the Church. And therefore the edge of the Bishop of Romes authority was not set on that seat while Saint John lived. And it may be well presumed, that if S. John had come to Rome in their dayes, they would not haue challenged any Primacy over him in his person, or over his Church where and while he governed.  
11 Rome then had not the ministerial head, but Ephesus, during Saint Iohns life. If then Saint Iohns may be supposed not to be Saint Peters equal, while he lived,( for which there is no reason, much less Scripture,) yet though not in seat, yet in honour, power and authority, Saint John sate higher then any of Saint Peters successors;& so he succeeded Peter in the most excellent things( if he may be said to succeed, which hath no ground.) Whereunto cardinal Bellarmine seemeth willingly to condescend. 
De Rom. Pont. lib. 1. c. 9  Fuit in illis Ecclesiae primordijs necessarium ad fidem toto orb terrarum celeritèr disseminandam, &c. In those beginnings of the Church for the spreading of the faith in the whole world, it was necessary that principal power and liberty should be granted to the first Preachers and founders of Churches, but when the Apostles were dead, the apostolical authority only remained in the successors of Saint Peter. From which his ingenuous confession there arise two inevitable conclusions against Saint Peters primacy, and his successors supremacy.  
12 For if all the Apostles while they lived had summam potestatem& libertatem: highest power and liberty, then Saint Peter was but their equal, and they his: and so he had no primacy whiles he lived, for other outlived him. Much less had Saint Peters successors supremacy, while any of the Apostles lived. For the Apostles must be dead, 
Supra. c. 14.  before the apostolical authority could be planted in Saint Peters successors. So that in the first hundred yeares,( for so long it is thought Saint John lived, who deceased last of al the Apostles) there was neither primacy nor supremacy belonged to the Bishops of Rome. And therfore for so long the Bishop of Rome was not the man to whom all interpretations of Scripture, and determinations of truth, did condignly belong. All which Saint Cyprian affirmed, not very long after, in the midst of the third hundred yeares, 
De sump. Prelato prope i●itium.  Hoc erant utique caeteri Apostoli, quod fuit Petrus, pari consortio praediti& honoris& potestatis, said exordium ab unitate proficiscitur, vt Ecclesia vna monstretur. That were the rest of the Apostles that Peter, was endued with the like fellowship of honour and power. But the beginning proceeds from unity, that the Church may be manifested to be but one. And Saint Ambrose not long after him in the next age, 
De incar. dominicae sacram. c. 4.& 5.  Petrus statim loci non immemor sui, primatum egit, primatum utique confessionis, non honoris; primatum fidei, non ordinis: Peter, not unmindful of his place, immediately exercised his primacy, that is, his primacy of confession, not of honour; his primacy of faith, and not of order. This may be amplified by multitude of testimonies, for the first 600 yeares. In all which time there appeared nothing that maketh show of supremacy in the seat of Rome. And therefore in this case our aduersaries do but vainly brag of antiquity.  
13 Succeeding ages, wise for their own advantage, took every hyperbolical speech, uttered by the Ancients, in commendation of Saint Peter; every reverend term used in a respectful regard of the Bishop then governing: every title of honour given from an inferior Sea; and set them on the tenters and stretched them to most advantage; as if every word had his just proportion of weight. And what in courtesy was voluntarily offered, that was received and accepted as bound duty. And what was once gotten, was increased by daily access: nothing remitted of that which was given. And thus grew the Pope to his omnipotency. First a claim of superiority, then a title of universality, then an usurpation of powerful regality, at last a possession of tyrannicall supremacy: which he holdeth and defendeth, neither by book, nor word, but by fire and sword, against all people, and Princes, that are or are not made drunk with the dregs of the whore of Babylons abominations.  

Coc. sabel. Ennead 8. l. 6. Platina in vita Benedict. 2. paper. Massō.  14 The best Bishops were chosen by the clergy and people of Rome. The second so chosen, but confirmed by the Emperour. The third were elected by the Emperors alone, without either clergy or people. The last by the Cardinals without either clergy, people, or Emperor. The first rank were chosen of the most holy and learned, without all partiality, and therefore were all good men, like the golden head of Nebuchadnezzars Image. The second learned too, and good men many, as the silver, but ere long degenerated into brass. The third declined in virtue and learning, as they climbed by ambition, and degenerated farther and farther from their progenitors, and became as iron, hardened against all reformation. And lastly they so blended the temporal Monarchy with the ecclesiastical supremacy, as that nothing claue together, but broke forth into all disorder, and became a mere ataxy and forlorn estate, as now it standeth. A pompous Court, no preaching Church.  
15 wisdom will persuade men easily to yield much respect, and reverence unto the first sort. Modesty would induce us to hold the second sort in due reputation. Discretion will aduise to examine the declining age, and make more precise trial of the spirits, whether they were of God or not. For before that time many false Prophets had seized vpon the world. But as for the last rank, there is no conscience they should be obtruded vpon us, there were no wisdom to admit or accept them. For a worse generation of most filthy Epicures, proud Prelates, cruel tyrants, there never was heard of in any succession vpon the face of the earth: yet these must be the men, and none but these, in these dayes of sin; this not onely declining, but falling, yea this ending of this wilful and wicked world, to whom we must resort for resolutions of all doubts. Wherein how fairly we should be served if we should repose our faith vpon them, first read, and then judge.  
16 Some of our aduersaries haue been so ingenuous as to confess, that Omnis homo errare potest, in fide, etiam si Papa sit: 
Aduersus haereses. l 1. c. 4.  All men may err in faith, although he be the Pope, saith Alfonsus de Castro. This his position he fortifieth by examples of Liberius the Arian: Anastasius the Nestorian: and coelestine that erred about the marriage of the faithful, when one of them falls into heresy: a thing evident to all men. Wherein he erred not onely as a man, but as a Pope. 
De conuers. infid. cap. Laudabilem.  That his definition or determination was in the old decretal Epistles, which( saith he) ego ipse vidi& legi, I myself haue seen and red. But that some say, he is not Pope that obstinately erreth in faith, and vpon this affirm the Pope cannot be an heretic: It is but to dally with words in a serious matter. For this is not the question, whether the same man may be a Pope, and an heretic; but whether one that otherwise might haue erred in faith, by the power of his papal dignity, be made vnerrable? For I cannot think that any can be so impudent a flatterer of the Pope, that will yield him this prerogative, that he can neither err nor be deceived in the interpretation of the Scriptures. For seeing it is well known that diuers Popes haue been so palpably unlearned, that they haue been utterly ignorant of their Grammar, then how can they be able to expound the Scriptures? I must confess that all these words are not to be found in all the editions of Alphonsus: but that this was his iudgment, is manifest by the editions of his works set forth in his life time. That now they are in some impressions left out, it is the shameless imposture of these impudent times, wherein nothing is left unattempted, that may make for the furtherance of Antichrists kingdom. As he wrote it boldly( though it seems not without blame,) so is it likely he had good examples and authority for it, else would he not haue delivered a passage so prejudicial to the Pope, the top of his spiritual kin, and universal head of his own Church.  
17 A particular example whereof by undeniable authority, is Benedict the ninth, who whether he were but a youth, 
Non dum pubes, impubes. Lib. 4. in Benedict 9. l. 5. c. ult. l. 4. c 5.  or springal, or beardless boy, as Papirius Massonius terms him, or not above twelve or ten yeares old as Glaber Rodulphus writeth,& Baronius ingenuously acknowledgeth, rather the less then the more: certainly he could not well understand his Grammar by that time; or if he did, he could not be reputed learned; 
Et censebant omnes ij qui in tali tenera aetate dolo malo locum non esse iurisconsultorum disciplinae scire volent.  or if he were more pregnant then was common to a child of those years, yet not sufficient to interpret all Scriptures, assoil all questions, resolve all doubts, sit at the stern, and guide the ship of the Church, with all the souls that are contained therein. If there were any fault in bribing for his election, I think it was not to be attributed to him( poor princocks lad) but to his friends and kindred, saith Massonius; which is his best excuse for the pretty or petty child Pope. But it mattereth not much, siue decennis, 
In Plassaei mist. pag. 332  siue duodenis fuerit, tantae functioni, in tantilla aetate parum aptus fuit. Whether he were ten, or whether he were twelve, in such a diminutive nonage, he was unfit for so great a function, saith Gretzer. This child was the head of the Church, the universal oracle of the world, could neither err himself, nor mislead others; might call councils, determine causes, depose kings, command Angels, open and shut both hell and heaven, and in a word do whatsoever another Pope might do. Whose chair belike can as well infuse learning into a child to serve the roman turn, as it can make Iudas a good Apostle, or one as bad as Iudas a worthy Pope, for a need as good as Peter. As cardinal Hosius 
Hosius.  hath said in the last Chapter. levi offered tithes in the loins of faithful Abraham, but this Pope never paid any service to God in the loins of Peter, for he is utterly worn out of his blood or lineage.  
18 I never red that this example hath been answered or excused, nor his entrance, life, death, or monstrous apparition in an ugly shape, defended; yet he lived and reigned, and raged and raued, and tumbled like Behemoth or leviathan in that dead sea of Rome, above twenty yeares. Let any reasonable man judge, whether ever Christ spake to him in Saint Peter, Feed my sheep, feed my lambs, feed my sheep. 
joh 21. Galat. 4.1.  The heir as long as he is a child, differeth nothing from a seruant, though he be Lord over all, but is under tutors and governors, until the time appointed of the father. If the law of man, thus strengthened by the word of God, be thus provident, not to commit a temporal estate into the hands of a child, though it fall vpon him by natural and legal descent: shall we ever imagine that God will be less provident for his Church and the salvation of mens souls, and commit it to a boy, to a child, to little more then an infant? God threatened it as a plague by his Prophet, even unto a common wealth, 
Esai. 3.4.  that children should rule over them. A greater pestilence could never fall unto the Church, Gods spiritual common wealth,( if Rome had been such) then to haue a child both for years and understanding, to haue the keys and power of all in his weak and feeble and wicked hands. It is monstrous in nature, so little a head for so great a body. 
Plutarch. in Pericl.  It was a blemish in Pericles, that his head was a little too big for his body, which the statuaries covered with an helmet in al his images. But this little head for so great a body, mis-shapeth much more. I know not how this monstrositie may be shrouded or salved. How much wiser was Aristotle, that would not haue a youth hearer of moral philosophy? Though this Pope was not so forward as iovis aetate, a youth for yeares, yet his life ouertopt the most ancient in all impiety. If they say, that this is not without example, that great offices haue been committed to little children, 
In vita August  as Caius and Lucius, Augustus sons were made Consuls at fourteen yeares old: yet they had a father that was Emperour to command them, the Pope had no father to overrule him. These were fourteen,( unfit for government, I confess) he but twelve, or rather ten, much more unfit to manage the ecclesiastical monarchy.  
19 In such a childs behalf, what can be said, either to excuse him, or to blot out this stain and blemish of that Romish synagogue? Or in such a case, what help or stay for the universal Church? The answer may seem easy, and that from a boy preacher, Cornelius Mussus, who is said himself to haue preached with admiration and great confluence of hearers, 
sixth. Senens. Bibl. sanct. l. 4.  when he was but twelve yeares old, a fit play-fellow for such a young Pope. Who saith, to help out his master at a dead lift, 
Cornel. Muss. in Rom. c. 5. p. 252.  Dubitanti quomodo conscientiae errores,& scrupuli tolli possunt? Respondendum tibi fortè videretur, consul doctiores. At quoniam de more dissentiunt, aliquibus affirmantibus, negantibus aliis, nonnullis dubitantibus. Dico tibi ego: Quod praelatus conueniendus est, illiusque conscientiae tua conscientia committenda atque credenda. cave autem ne dicas non audeo animam meam illius conscientiae committere. Non enim in manus hoins animam tuam posuisti, said in manus Dei. Tanquam Deo igitur, non tanquam homini illi pareas. Adeo enim tua illa obedientia placebit Altissimo, etiansi ille indignissimus fuerit, vt statim omnes scrupuli diuina gratia sint recessuri. Imo eo fructuosior erit, quo ille fuerit indignior, cvi propter Deum subijci voluisti, To him that doubteth how the errors and scruples of a conscience should be removed? Perhaps it will be thought good to answer, Consult with the more learned. But because ordinarily they disagree, some affirming, others denying, others doubting: I say unto thee, conform thyself to the Prelate, thy conscience is to be committed and reposed vpon his conscience. Take heed lest thou say, I dare not commit my soul unto his conscience: for thou hast not put thy soul into the hand of a man, but into the hand of God. Therefore see thou obey him, as a god, not as a man. So this thy obedience shall please the most High, although he were most unworthy. Thus forthwith all scruples, by Gods grace, will depart. Yea so much the better will it be for thee, by how much he was more unworthy unto whom thou hast submitted thyself, for Gods sake.  
20 If he spake this of every Prelate, I cannot perceive what he differeth from a Pope. If he mean the Pope, all that I haue said is answered, but very strangely, if not madly; which is in effect, that it is more merit to beleeue this Popelad, or any his like, then Saint gregory or Saint Peter either. If this be not strange learning, ancient both writings and writers are quiter out of tune: which never thus make flesh their arm, nor teach to put such confidence in man. Yet he saith further: Quem ergo pro Deo habemus, in his quae Dei sunt, quicquid ipse dixerit, tanquam Deum audire debemus. Si certum tibi fuerit illum contra Deum dicere, regulam habes, Obedire magis oportet Deo quàm hominibus: At si dubium tibi sit dicátne secundùm Deum vel non, ne sollicitus sis, Praelato creed: illius culpa erit si peccabis. Whom we haue in the place of God in those things that pertain to God, we ought to bear him as God, in whatsoever he speaketh. If it be for certain, that what he affirmeth, is against God, thou hast a rule, 
Act. 5.29.  Rather obey God then men. But if it be doubtful to thee, whether he speak according to God or not, be not solicitous: beleeue the Prelate, it shall be his fault if thou sin. By which the word of truth is made false: every one shall live by his own faith: 
Abac. 2.4. Ezech. 18.13.  and every sinners blood shall be vpon his own head. He is in a sorry case, that in matter of religion and conscience hath his belief so tied to an ignorant asses sleeve. But perhaps they haue a better answer.  
21 The Romanists are not abashed to object unto us, that we made a woman head of our Church, when noble queen Elizabeth reigned. Yea cardinal Bellarmine is not ashamed to say and writ, 
De notis Eccles. lib. 4. c. 9.  Iam reipsa Caluinistis in Anglia, mulier quaedam est summus Pontifex: Now in very dead the Caluinists in England haue a woman Pope, or chief Bishop. Which is a monstrous lie. And therefore he hath mended it in his Recognitions, as the Fletcher mends his boult: Rectiùs dixissem, 
Pag. 49.  Protestantibus in Anglia mulierem esse caput Ecclesiae: I should haue said better, that the Protestants in England had a woman head of their Church. Which is a greater lie. Yet Sanders our countryman, that knew the contrary in his conscience, 
Sand. vis. Monarch. l. 6. c. 4.  slanders worse, when he saith, that The queen of England doth exercise the priestly act of teaching and preaching in England, with no less authority then Christ himself or Moses ever did. Their own Prelates, the Popish Bishops, gave that title of Head to King henry the eight. Which is written against by some of our party, as an incompetent title for a mortal man. Her Highnesse disclaimed it in her life time by word and dead, 
jac. rex Apol. 281.  his majesty requireth it not, that now most worthily reigneth. We give him no more then Gods book allows him by word and example. His majesty asketh no more then King david, jehosaphat, Hezechiah, josias, the good Kings of Iuda enjoyed, with contentment of their good subiects, and the approbation, yea and commendation of God himself.  
22 But suppose we did let any unpartial man judge, that hath more care to satisfy his conscience then to maintain a faction, whether it were not better to rest on our most learned Kings iudgement in matters of faith, then an unlearned Pope: yea vpon a most learned queen, then a Lady-Pope, or a child of niniveh, 
jonas 4.  that scarce knew his right hand from his left? Are they not partial in their own conceits, that judge us wrongfully in that, wherein they condemn themselves most evidently?  
23 This monstrous defect his Cardinals, who are assistants in his consistory, must supply. A miserable head the while, who hath his wit to seek in others brains. A young Pope may haue as young Cardinals, as a young Rehoboam may haue young Counsellors. Clemens sextus quosdam nulla habita aetatis ratione, 
paper. Masson in Clemen. 6.  & in his aliquot penè pueros creavit: vt Petrum Belfortium Ioannae sororis filium, Urbanique postea successorem, qui vicesimum aetatis annum nondum attigerat. Clemens the 6 created some Cardinals, having no consideration of their age, and amongst them some almost children: as Peter Belfortius his sister Ioanes son, and afterwards the successor of urban, who had not attained the 20 year of his age. 
Apolog. Thesium. §. 26.  Doctor Reinolds brings good authority of all this in his quotations. joannes Medices a cardinal about 13 yeares of age, Innocentius Montius, no innocent, but a lascivious youth. F●rdinandus Medices a boy about 13. Odettus Caustillioneus about 11 yeares old, and Alphonsus Lusitanus at 7 yeares. I marvell that some were not created in their mothers womb,( as the question is moved, whether a child may not be christened in his mothers belly:) or at least in their arms and sucking at their breasts. Were not a boy Pope well helped up with such child Cardinals?  
24 Yet he needs want no help, for he may call a council of Bishops, and those can stop all gaps of error, with the bushes of their brains, and set Peters ship strait, howsoever the wind blow. But what if these may be children also, as many haue been? As a certain noble man at 18 yeares in our own country of England, George Neuil, after Archbishop of york, before consecrated Bishop of Exeter under xx yeares; and diuers Bishops and Archbishops so far from maturity of iudgement, that they were scarce able to put on their own clothes, nor worthy to carry a good scholars books. For hear their own friends speak, 
Nic. Clemangis de corrup. Ecclesiae statu fol. 10.  Nam quotusquisque hodiè est ad Pontificale culmen euectus qui sacras vel perfunctoriè literas legerit, audierit, didicerit, imò qui sacrum codicem nisi tegumento tenus, unquam attigerit, cum tamen in iureiurando illas in sua institutione se nosse confirment? For who at this day is preferred to the pontificial dignity, which hath red, heard, or learned the holy Scriptures but slightly, yea who never touched the holy Bible, but on the utmost cover who notwithstanding profess to haue understood it, by their oath in their institution.  
25 After that Theodoricus de Niem had at large discoursed, of the ignorance, carelessness, covetousness, and simony of Boniface the 9; I will not say, he concludeth,( for he hath much more of his profane madness afterwards) but he hath this passage among many: 
Lib. 2. cap. 12.& praeced.& sequen. cap.  Pro certo baratrias& multas nouas inuentiones dicti Bonifacij ad extorquendum pecunias indifferentèr ab omnibus fiebant, vt vix aliquis per omnia scribere posset. Tunc temporis vidisses etiam continuò valdè multos apostatas, diuersorum Ordinum mendicantium, in eadem urbe discurrere,& aliquos effici armigeros ipsius Bonifacij, said plurimos titulares Episcopos, ac plerosque sedis Apostolicae capellanos, ad aliquam Ecclesiam titularem promouebat; itaque nonnulli qui heri, vt scurrae seu histriones, aut dyscoli, per vicos& tabernas, aliaque suspecta loca per vrbem discurrebant, in publico hodiè facti Episcopi,& Praelati, sancta tractabant, nonnullis praemijs, nulla prius habita poenitentia seu absolutione, à censuris Ecclesiasticis, quas sic euagando per mundum& apostatando,& peccata enormia committendo, damnabilitèr incurrebant, &c. Certainly such cogging cozenages and manifold new inventions of the aforesaid Boniface, to wrest money, were indifferently practised of all, that scarce any man is able to express them by writing. At the same time mightest thou haue seen continually many apostates of the diuers Orders of mendicants, to wander in the same city, and some of them made pensioners of the same Boniface, but many titular Bishops and the most chaplains of the apostolic Sea, which he had promoted to some titular Church. Whence some that yesterday were ruffians, scoffers or stage-players, and trewants that did loiter in the city, about the streets, taverns, and suspected places, to day in public were made Bishops and Prelates, performing the holy rites not without reward, no penance before inflicted, nor absolution received from ecclesiastical censures, which they had damnably incurred by such wandring through the world, and apostating, and committing enormous offences, &c. 
Niem. l. 1. c. 8.  The like testimony gives Otto of Vrbanus: Pro certo Pater noster non Vrbanus, 
Vrbanus,  said potius, vt timeo, Turbanus 
Turbanus.  dicetur,& multis erit aduersitatibus inuolutus,& ruina multorum: Certainly our father may be called not Vrbanus, courteous, but rather as I fear Turbanus, troublous, who shall be enwrapped in many adversities, and shall be the ruin of many. This author lived in those times, was of the Court of Rome, followed the part of urban and his successors, against the Anti-Popes, toto illo tempore& pòst, praesens in Rom. curia per 30 annos vel circa, in obedientia quadam Urbani PP. 6. successorumque svorum remansi: I abode all that time& after, being present in the roman Court, by the space of 30 yeares or thereabout, in the attendance of Pope urban the 6, and his successors. Is it likely the Pope cannot err, 
Cardinales Episcopi.  turning vpon such hinges? cannot be surprised having such watchmen?  
26 But you will perhaps yet reply, that though some are such, yet so are not all. Some are aged and grave, some wise and learned, the most part such as are able to communicate their counsel to the head or members. Howbeit, may they speak their minds freely and save their oaths?( for they are sworn to the Bishop of Rome.) That may they not. Ego N. Papatum Romanae Ecclesiae, I will defend the papacy of the roman Church, &c. every Bishop that travels to a council hath his tongue as straight tied, as a thief is pinioned when he goes to the gallows. 
Plut. in Rom.  Like Romulus his Patricians in older or oldest Rome: Who did meddle with nothing, but had only an honourable name, and a rob, and were called to council onely for fashion sake, not for their advice and counsel: for when they were assembled they only heard the Kings pleasure& commandement, but they might not speak one word, and so departed having no other pre-eminence over the commonwealth, saving they first knew what was concluded. What else did the Bishops in a council? They onely heard a mass of the holy Ghost, whom they expected not from heaven, but from Rome. They had honourable titles of benefice without benefit, and they wore their robes, and assembled, rather for fashion then for their audience and counsel, attending the Popes pleasure and command. Onely in this they had the pference of Romulus Patricians, that they might speak one word, which was, Placet, nothing else durst they speak but  told the clock. Thus Romulus cozened his Citizens, and so his successors the Bishop of Rome coseneth the whole world.  
27 So that if the Pope will err, he may; if he haue not sufficiency in himself, little help may be expected from others. Or suppose some of them would be bold enough to speak, 
Loquere vt te videam.  yet are they such blind bayards, that they cannot see to speak, nor be seen by speaking. younger sons of noble houses obtained great bishoprics, rather for their aduancement then for their learning or merit, or for the good of Gods Church: to build great houses, not to preach or teach the Gospel of Iesus Christ. 
Barthol. Fumus aurea armil. verb. Beneficium.  Although Beneficia Ecclesiastica confer pueris, non solum inexcusabile, said intolerabile videtur: To bestow ecclesiastical benefice vpon children, is not onely unexcusable, but also intolerable. All Histories are full of such examples. And I beleeue if many Bishops in Italy and spain and France too, were well examined, they would be found to haue greater livings then learning, higher in honour then much in labour, fitter for civil then ecclesiastical employments.  
28 I will not urge the Bishops of Italy with their ignorance and lack of learning. 
Cl Espencaeus  Of whom Espencaeus reporteth, that they studied the Canon Law, they meddled not with the Scriptures,( and then no doubt they were like to prove good divines:) for if they did but so much, they had some learning, or at least shewed that they minded somewhat, that concerned the Church government at the least, according to the custom and fashion of their own country, yet were unfit to determine matters of faith. Take but a taste of the learning of a Bishop or two in this land, who lived in the dayes of darkness, when blindness was as good as sight. For Argus with his 100 eyes could see no more in a dark cave then Polyphemus with his one or no eye. But these, though the object had not been intercepted, could not see, because the darkness of blind ignorance was in themselves, they had not so much as one eye to to see the truth, were it in itself never so evident, 
An visus sit extra, mittendo, vel intro mittendo.  bright and glorious. I know not how the strength of an object might bring sight to their eye, it is certain the eye of their understanding could cast no sight on the object.  
29 The King of England wrote to the Pope for the preferment of his secretary to the bishopric of Duresme. The college of Cardinals dissuaded his acceptation, because he was Laicus indoctus,& Episcopatu indignus: that is, a Lay man, 
De Antiquitate Brittani-Eccles. p. 262.  unlearned, and unworthy a bishopric. Yet his Holinesse out of his great care and providence for that Church, answered, Vere si Rex Anglie pro asmo supplicasset, obt●nuisset ad vota, pro hac 'vice: Certainly if the king of England had entreated for an ass, he should haue had his desire for this turn. 
Plut. in Sylla. Ypodigma Neustciae per Tho. Walsingham. Ex cattle. Episcoporum Lindaffarn. usque ad Richard Bury. Cl. Esppencaeus in 1. ad Timoth. digress. 9.  Such a Bishop as Marcus Lepidus was a Consul the veriest ass in all Rome Lodouicus de Bellamonte, more noble for his house then reverend for his learning, allied to the Kings of England and France, was consecrated Bishop of the same Sea. Which when he received at the hands of the Archbishop of york. he was so learned forsooth, that Quamuis per multos dies instructorem ha●uisset, legere ●esciuit,& cum auriculantibus aliis, ad illud verbum Metropolitica, peruenisset, diuque anhelans pronunciare non posset, dixit in Gallico, Soit pour dict: Although many dayes before he had an instructor, yet he could not read, and when with others prompting him, he was come to the word metropolitical, and panting a great while, he could not pronounce it, be said in French let it stand, for spoken. At another time, when he did once give Orders, and could not get out the word in aenigmate, dixit circumstantibus. &c. He said to the by standere: Par Saint Lewis, il n'est pas curtoys qui ceste parole yei escrit. By Saint Lewis he had no courtesy that wrotè this word there. Here wanted a Pope Innocen●, who made void the election of the Bishop of Pennessis, quod donum scientiae Pontifici conueniens non esset assequutus: Because he had not attained to understanding fit for a Bishop. Or an Honorius 3. Qui Episcepum Latinensem ad●● de illiteratura& insufficientia compertum vt nec Grammaticam didicisse, neque Donatum legisse, fateraetur a Pontificij executions& Ecclesiae administratione penitus submouit: Who deposed the Bishop of Lati●num both from the execution of his office, and all authority in the Church, for that he was found to be of such illiterature,& insufficiency, that he confessed he had never learned his Grammar, not so much as red Donatus; and yet no doubt worse were admitted and suffered. What if the Pope should call such Bishops to a council? were there not good hope of due consideration of matters of faith; and accordingly of reformation in religion and manners? This hath been the state of the Church of Rome in capite& in membris, 
Cardines, Whence Cardinals. Episcopi vigilatores. Ion. 1.6. Parue puer petulans didicisti ludere pluma? John 2.15.  in head and members. And if such were the head and shoulders, what were the feet? If such were the arms, what were the toes? If such were the hinges, what were the haspes? If such were the watchmen, what were the sleepers in that ship?  
30 The Pope a child, yea and better fed, then taught. cardinals lads, called rather to receive living then dispense learning. Bishops boyes, fitter to construe Cato thē interpret Scriptures, to scourge a top then to whip buyers and sellers out of the Temple. If they be men, yet ignorant, palpably ignorant, knowing nothing themselves, much less able to instruct others. Then may it stand either with Gods providence to provide such rulers for his true Church, except he sand them as sometimes he sends Kings in his anger, to plague the Church? or may good Christians rely and rest vpon them, as their last and best refuge in the dayes of ignorance or trouble? Of such Popes yet they say( for they except none) Vt v●rè nemini fidelium liceat dubitare penes illum, 
Ia. Naclantus in Ephes c. 2. p. 99.  & supremam,& omnem, residere potestatem Ecclesiae Dei, qua non solùm posset, quicquid ad aedificationem Ecclesiae facere iudicauerit,& animarum saluti conducere animaduerterit, executioni committere, said& singula Ecclesiae membra, certis muneribus distribuere, potestatem communicare,& non secus ac caput de quibuscunque membris difponere. So that truly it shall not be lawful for any of the faithful to doubt, but that both the supreme and total power of the Church of God resides with him. By which not onely he may put in execution, what ever he iudgeth may be to the edification of the Church, and perceiveth to conduce to the saving of souls; but also to distribute every member of the Church unto their certain functions, to communicate power to them, and dispose of them, an otherwise then as the head of every member. Which when he said, he hath not done. For by the example of the Scribes and pharisees, wicked Popes may sit in Peters chair. And therefore concludes, that whatsoever he offereth, most be ●ist as if Saint Peter himself had sent it. As not onely in the text, but in the marginal note for better observation is observed: Quae traduntur à sum Pont. non secùt sunt accipienda, ac sitraderentur à Petro: What is delivered from the Pope, is to be no otherwise received, then as if it were delivered from Peter himself.  
31 Caiphas spake one true word, 
John. 11.51.  That it was fit one should die for the people, &c. Therefore the truth was so tied to Moses chair, that he could not err, though most falsely he laid blasphemy to our saviours charge, when he spake that truth, which believed might haue saved the Priests soul. No not though he procured the death of the son of God, and persecuted his Apostles with highest extent of malice, and lived and died in detestation and persecution of the Christian faith. So the Romanists, because they can now and then, in a vaunt, drop us down a learned Pope, or a learned Cardinal, or a learned Bishop, they will make the world beleeue that all are such. Of if they be not in their person, they are in their office. If not before they be entred, yet as soon as they be set and warm in their chair. It is a greater work of Gods omnipotency to make a good-man of an ill, then to make a man of the slime of the the earth. To make a Pope is in the hands of the Cardinals, that are the sole electors;& they may choose a Iudas, or Balaams ass, as they haue done many; but such is the omnipotency of the chair, that it can make the Pope good and inerr●nt ipso facto, or ex opere operato, at a trick or in a trice. Which may be as true, as that all Midas touched was turned into gold: or more truly that all who looked on the Gorgons head, were turned into stones. I see not, but that as one noble Zopyrus was unto Dari●● instar mill Babyloniorum: One loyal subject before a thousand enemies. So one learned divine before a thousand such Popes, 
Muri civit. sanct. fund. 11.  such Cardinals, such Bishops. Our adversary gives this rule out of Augustine: Insinuat aptè Augustinus, inter dissentientes in religione doctors illos esse audiendos qui famae celebritate,& populorum frequentia antecellunt: Augustine doth fitly insinuate, amongst Doctors disagreeing in religion, they are to be heard, that exceed others in famed, and frequency of people. So if myself were in other Articles a Papist, and were in doubt and would resolve my conscience, by one of mine own party: I would rather ask a Bellarmine, or a Baeronius, or such like learned man, that were famous for knowledge, and of honest and conscionable conversation( if they were such,) then the Pope though he sit never so fast in his chair, if he be less learned. This is Saint Augustines rule.  
32 Where God purposeth the end, he disposeth the means. One ass spake miraculously, 
Numb. 22.28  and never more. Caiphas spake prophetically, and that but once. So such a Pope may hit upon a truth by miracle, or for once; he can never boult it out by industry and learning for ever, 
Confess. Petrocou c. 27.  or often. Unum praeesse Ecclesiae toti, adeo necessarium est, vt absque hoc Ecclesia vna esse non posset, saith cardinal Hosius, That one should haue the government of the whole Church, it is so necessary, that without it the Church cannot be one. Which is very true if he could understand it of Christ, who is indeed the universal shepherd of his own fold, the chief corner ston of his own Church, vpon whom the Apostles are equally laid; the onely gracious head of his holy members: as Saint Ambrose speaketh: 
Ex Socolo. de vera& falsa Eccles. l. 3. c. 14  Librum signatum illum propheticum non seniores, non potestates, non Angeli, non Archangeli aperire ausi sunt; soli Christo explanandi praerogatiua seruata est; The prophetical book that was sealed, neither the Elders, nor Potestates, nor Angels, nor Archangels durst open; the prerogative of explaining it, is reserved only unto Christ. This shepherd we will follow whither soever he goeth. This corner ston we will rest vpon wheresoever it be laid. By this head we will be directed; and to his meaning we will offer all obsequiousnes and obedience, whatsoever he commandeth. But if he mean of his Popes, yea with al their assistants, you haue heard what they haue been, and you may guess what they may be, and accordingly how to trust them. One jaw of an ass in a Sampsons hand, would slay a thousand such Philistines: one roaring of that Lion, would not onely terrify many such Asses, but might make all the beasts of the roman field tremble.  
33 All that hath been said notwithstanding, let us imagine and suppose that the Pope and all his attendants may be as learned for knowledge, as profound in understanding as were needful, yet may he not himself be surprised with heretical opinions, and so defend that which he himself favoureth? Or may he not be wilful, and refuse good counsel? or wicked, in following his own will? May be not be proud, and disdain the simplicity of the gospel? May he not be covetous, and make sale of the truth? May he not be lecherous, and overruled by women, yea harlots? May he not be choleric, and overswayed with anger? May he not be lazy, and debauched by sloth? May he not be malicious, and seek for reuenge? May he not be ambitious, and hunt after vainglory? Are not all these things incident to mans nature? Or haue there not been Popes, many not onely spotted, but poisoned with these, shall I say infirmities, or rather most gross and damnable sins, and that in a high measure? Haue they not lived long, and at last died in them? and reputed damned by the best friends of the roman synagogue?  
34 avant with those shifting distinctions, Error in manners, not in faith: in person but not in office: as a private man, not as a Pope: before he was chosen, but not in his seat: in matter of fact, but not of faith: alone by himself, but not in a council: in his chamber, but not in his Consistory: by way of conference, but not conclusion: in a private letter, but not in a decretal Epistle: in his palace, but not in the pulpit; and this last I hold truest, if it be true, he never comes there, as for the most part it is most true. Why waking, but not sleeping; standing, but not sitting; talking, but not walking; dead, but not living? These may feel to be good coin in the dark, but they are seen to be counterfeit when they are brought unto light. They are dalliances, to delude children in understanding, no necessary distinctions to further the truth. unto them which haue their spiritual eyes enlightened to discern the shifts of crafty men, that seek nothing else but to cousin the world, they appear as they are, to be but the quintessences of wit, extracted through a chemical retort of selfeconceit, committed to the commendation of Montebankes, to amaze simplo people, whom no man of wisdom or spiritual providence will trust. Of which and many other cases between our aduersaries and us, 
Bellar. de ima. l. 2. c. 22.  we may well say as cardinal Bellarmine saith well in another case: Qui defendunt imagines adorari latriâ: They that defend images to be adored with the honor which onely belongeth to God, are driven to use most subtille distinctions, which they scarcely understand themselves, much less the vnskilfull people. So is it with the defenders of the Popes inerring spirit, they are driven to use most subtle distinctions, which themselves understand not, much less the deceived and traduced people. And therefore there is no reason to let loose that hold of proof we haue: whereby we can directly convince, that many of their Popes haue been damnable heretics against the faith, most wicked of life in all their conversation: and therefore unfit to be Iudges sole or paramount in the Church of God. It were well for them if they were honest members. Such as pretend they cannot err as Popes, but may as private men; and so defend their false harts by fond distinctions, may well be served as Metrodorus, who being asked his opinion in a matter of weight by Tigranes, 
Plutarch in Lucullo.  answered, As an ambassador I say thus, but as a counsellor otherwise; who justly lost his head for his labour.  

Pont. Damas. council. Sinues. Epist. Nicol. 1. ad Micha. Bellar. de Ro. Pont. l. 4. c. 8. jacob. de Valent. in Ps. 106.  35 That Marcellinus a Pope sacrificed unto idols, no man, I wot of, denieth. Not cardinal Bellarmine, who improveth his wit to the highest extent, either in denying all the faults of the Bishops of Rome flatly, or excusing them miserable and shamefully, or extenuating them craftily. One saith, that he did it publicly, whereby sapientia nantarum Ecclesiae, quasi deuorata est: The wisdom of the Churches mariners, was in a sort devoured. 
council. Sinues. Volaterā. Platina.  But this is nothing in cardinal Bellarmines iudgement: Nec docuit contra fidem, nec fuit haereticus, vel infidelis, nisi actu externo, ob metum mortis: He neither taught against the faith, neither was an heretic, or infidel, save onely in the external act, for fear of death. Who doth apostate, but for fear, or profit, or honour? What mattereth it what induceth him thereunto? If he committed idolatry in fact, he offended little ones. 
Math. 18.6.  He had better haue had a millstone hanged about his neck, and be cast into the bottom of the sea. By his example he taught idolatry. Christ our saviours triplex pasce, was triplex doce, triple feeding was triple teaching, with word, with hospitality, with example. 
Chrysost. in Math. 5.  Quos illuminaueritis per verbum quasi lux, condiatis per exemplum vt sale: Whom you brighten with the word like light, those keep sweet by your example like salt. When this salt hath lost its savour, shall it be qustioned, whether it should be cast on the dunghill? Marcellinus committed idolatry. It is a question whether he fell from his papacy. If he did not, then a Pope was an Idolater. If he did, the Church of Rome hopt headless till he died, or resigned, I will not say his triple crown, such were geason in those daies, but his wooden Chalice. I could wish he had lived a golden Priest. May we beleeue Lactantius, he did more then teach, he did confirm idolatry, 
De vera sapient. c. 24.  which is more then simply to teach it. Debet perfectus Doctor docere praecipiendo& confirmare faciendo: A perfect Doctor should teach by precepts, confirm( his doctrine) by example. What this Pope taught by his precepts, I know not, 
Soit biē faict, si bien faicts Old queen mother of France. Athan. epist. ad sol. vit. ag. Hieron. in chronico.& cattle scrip. Damas. vita Liberij.  I am sure he confirmed nothing but idolatry by his example. Yet this was one of that rank that ruled the roman Church, and who must be heard when all the world must hold its peace. This is well, if it be well. I would not trust such a Pope with my conscience.  
36 Liberius a Pope also submitted himself to the Arrian Emperours will, subscribed to that heresy, set his hand against Athanasius, communicated with Valens and Vrsacius: he wrote Epistles, whereby he discovered his false heart. Yet for all this he was not truly an heretic. He was driven to all this against his will, 
Bellar. de Ro. Pont. l. 4. c. 9. Verè.  compelled to it by the force of torments: that it was not his opinion, which threatenings and terrors wrested from him, but rather that which he uttered when his affections were better composed. What strange and vain excuses are these? A good Rhetorician might excuse Saint Peters denial better, Iudas his treason as well.  
37 The time hath been when the sons of Rome were plainer men, and not foreseing the consequents of these foul acts of their Popes, that would follow to the prejudice of that usurping sea, set down stories truly and plainly, without either such impudent denial, or frivolous& shameless excuses. But since the Romanists haue been hunted like foxes to their utmost shifts, they bend their wits to nothing else but to cast clouds over the truth, and to intercept all authority that may convince the errors or wickedness of their ancestors.  
38 Who ever denied the story of Pope Joan, till many yeares after Luther? It passed currant with all writers, until it was urged against the presumed, vninterrupted succession of that sea of Antichrist; wherein she sate by fact and faction, by nature and function, a very whore of Babylon indeed. Whereof there is a cloud of undeniable witnesses, with circumstances most pregnant to prove it. So were the stories of Marcellinus, Liberius, those idolatrous and heretical Popes, with many others, observed by the friends of Rome. Yet now they are Sainted, Saint Marcellinus, and Saint Liberius, with Bellarmine, Saint Idolater and Saint heretic. Fit Saints indeed to fill up the roman calendar with read letters. Of their fall we are certain, of their repentance uncertain. While they were Popes, they did that we lay to their charge; and that sufficiently evinceth our assertion, that Popes erred concerning faith. Like ill maisters of Saint Peters ship, the one made ship wrack, the other let in a leak, which brought it into equal danger and damage. A Bishop of theirs set down the matter with the event thereof, and peril wherein the Church stood thereby, 
jacob. peers de Valentia in Psal. 106.  plainly, without such mincing of it, as is now used. Facies Ecclesiae incoepit haeretica prauitate deturpari in tantum, quod Romae Liberius,& Hierosolymis Cyrillus,& Alexandriae Georgius raptim& procaciter Ecclesias regebant omnes haeretica fictione,& in tantum persequuti sunt Catholicos, vt haec persequutio omnes praeteritas Tyrannorum persequutiones superare videretur: The face of the Church began to be tainted with heretical prauitie. In so much that at Rome Liberius, at jerusalem Cyrillus, at Alexandria George, did filchingly and shamefully govern all Churches with heretical dissembling, and so vehemently persecuted the catholics, that this persecution seemed to surtop all passed persecutions of former tyrants. He is a plain tale. Liberius was not onely an heretic, but he governed his Church with heretical dissimulation, he persecuted the catholics worse then former tyrants. And a cardinal as plain as that Bishop saith, 
jo. de Turrecrem. l. 2. cap. 103.  that Foelix was sent into banishment,& loco eius Liberius factus haereticus, substitutus est: And in his place Liberius being made an heretic, was substituted. So that it seemeth he was put in as an heretic, into a banished catholics room; that he persevered an heretic and persecuted the Church, which is the highest degree of malicious apostasy. There were no jesuits in the world in those dayes, the secrets of the roman Court were not then fully discovered. She was in peace: as the Laodiceans, She said she was rich and wanted nothing; 
revel. 3.17.  but now we see she was bare and naked, and her filthiness is discovered.  
39 The like may be said of Anastasius the second; 
Pontific. in eius vita.  who communicated with known heretics the Nestorians: was stricken by Gods hand with a sudden and fearful death. He is registered by Gratian in the Decrees to be no better then a Reprobate. 
Distinct. 19. c. Anastasius.  More may be said of Honorius the first, a Monothelite that denied two wils in our saviour Christ, and thereby destroyed his two natures. He was discovered by his own letters, convinced and condemned by a council, accursed alive and dead. 
council. 6.  A matter of so pregnant proof in all histories and monuments of antiquity, and chiefly in the sixth council, as that nothing was said against it in above 600 yeares after. Yet now that pair of Cardinals, Bellarmine and Baronius, will haue Honorius his own Epistles produced against him, either to be counterfeited or corrupted, the council falsified, not in one place, but many: with such bald reasons and impertinent circumstances, and miserable evasions, as if a thief in hot pursuit should so lose himself in a wood, that he pines himself to death, to escape hanging. So the Cardinals rather shane themselves, then submit their error to just censure.  

Gerson. ser. de Pasch.  40 What shall we say of John the xxij, that denied unto Saints departed, the vision of God until the day of iudgment? That this was his opinion, it is not denied; that he made it known to others will be granted,& that he would haue published it,& decreed it too, is more then probable,& was hindered more by others oppositions then persuasions, by force then his own will. Yet he must needs be excused. He might doubt of it, 
De Rō. Pont. l. 4. c. 14.  without heresy thinks Bellarmine, because this question was not then determined by the Church. Is it not manifest by the Scriptures? What need other determination? Or he brings one villain, that saith, he revoked his error before his death. See, he hath but one witness, and he a villain, perhaps in dead as in name. Suppose all this true; yet he lived in a gross error, he could not extricate himself out of the error by any infusion of Peters chair, nor persuasion of all christendom besides. The excommunication of him by Philip the French King, his endeavour to impose subscription thereunto, by all that should take degrees, the opposition of the university of Paris, the cashiering of that error by sound of trumpet, I leave to the authors that report it. It is sufficient to persuade me never to trust him with my soul while I live, that could resolve no better what should become of his own when he was dead.  
41 John the xxiij, that denied the resurrection of the dead, as it is among his articles objected unto him in the council of Constance, where he was worthily deposed, for a most wicked, notorious, scandalous, perfidious, simoniacal, dishonest man. Words can hardly express his villainies. Bellarmine cannot deny them. Onely he excepteth against that one opinion of the resurrection, which he saith was among the articles not proved; perhaps the fool said it but in his heart, because he did so express it in his life. But Platina saith, Quaedam contra fidem iudicata sunt: Some are judged to be against the faith. Yet for fear of the worst, lest this also should be better discovered, Bellarmine saith plainly: 
De Rō. Pont. l. 4. c. 14.  That John the xxiij was not at all a certain and undoubted Pope, and therefore needs not to be defended. For at that time there were three, that would be counted for Popes, Gregory the 12, Benedict the 13, and John the 23, and it was hard to judge which was the right and lawful Pope, when every one had most learned Patrons,( he is a happy man that is the Popes Patron.) Of all these Popes Patrons I would ask, whether there were at that time three Popes, as there were three factions in Rome between Pompey, Caesar, 
Plutarch in Crasso.  and Crassus, or the seditious in jerusalem? or one Pope, or no Pope?  
42 If three, then the roman Synagogue was a monster as Geryon that had three bodies for one head, when to one body she had three heads. Will they say thus? If there were two, then the Church was an idol, like Ianus with two faces. If there was but one Pope of the three, 
council. Basil.  there was more probability for John, then either of the other. John was elected in Bononia, by all the Cardinals. He was an Italian, whence for the most part, the more part of Cardinals are. He had done good temporal service for the Church, in procuring peace, recovering lands. The world obeied his summons. He came in person to the council of Constance, though he ran away disguised, some say in womens clothes, like a coward or a slut. He was deposed with most solemnity, the other but as schismatics against the Pope. He onely of the three standeth in most Histories and Catalogues of Popes. All which duly considered, he was certainly the very Pope, if there were any at all. If he were the Pope, then he erred in doctrine and life, for he was deposed for both. And being deposed by the council, it doth ratify the authority of a council above the Pope. If there was none Pope of the three, then during all that schism, there was no ministerial head of their Church at all, and then their Church was dead, without sense or motion; 
Principium sensus& motus à cerebro.  or like Sir John Mandeuils monsters, that had eyes in their shoulders, for lack of heads. And then finally, their fuccession was intercepted and quiter broken, wherewith they seem principally to outface the gospel of Christ. Petrus Crespetius, to salve the Popes credit, in stead of a plaster, maketh a greater wound, and inclineth to this, that when there were three Popes, there was none: In summa. Quando Concilij Constantiensis Patres trees Papas deposuerunt, noueris tempore schismatis quando nescitur quis sit verus Papa,( dubius Papa habetur pro non Papa, &c.) When the Fathers in the council of Constance deposed three Popes, know that in the time of schism, when it was unknown who was the true Pope,( a Pope in doubt is reputed for no Pope) then the council might, and ought to exercise their power against such. Yet shall it not therefore be above the Pope, because these be not indeed truly Popes, therefore there was no Pope during that schism.  
43 cardinal Bellarmine hath a Catalogue of forty Popes, as he pretendeth, against whom exception hath been taken in this kind of error or heresy. Out of which I haue excerpted these few, enough to cloy a strong stomach. Of the rest as some were good, whom we reverence and honour, so others may be somewhat better. Yet certainly very many are worse then will be easily believed. Some are therefore such as we love and commend; others we rather reject their counterfeit writings, then except against their persons in life or doctrine. Some such as we can neither credit for doctrine, nor like for their conversation. This is the sum of this passage; seeing diuers Popes haue been such, and for ought we know are, or may be such, can any man of indifferent iudgement, and care of his own soul, commend or commit it to such keepers?  

Luk. 16.10.11  44 Such keepers? He that is not faithful in a little, who will trust him in much? And he that cannot dispense earthly, who will trust him with heavenly treasure? He that knows not how to obey God, can never be a fit governor of men. He that is not good to himself, can be good to no body. Can Catiline persuade peace, that studied nothing but mutinies and insurrections? Can Nero preach pity that exercised all cruelty on his nearest and dearest friends, his Tutor, his mother? Can Heliogabalus teach temperance and chastity, whose life was a monopoly of all gluttonous& lascivious villainy? Worse thē these haue some Popes been; and I verily beleeue this assertion cannot be contradicted with story, That never any succession of Emperors, Kings or Priests, among Iewes, Heathens, Tartarians, Persians, Turkes, much less Christians, can show so many so monstrously wicked, as the Sea of Rome in their Popes: conjurers, sorcerers, murtherers, poisoners, assassins, blasphemers, idolaters, Atheists, adulterers, incestuous, truce-breakers, warriors, proud, cruel toward the living and the dead, intractable, incorrigible, reprobated, damnable. Almost al these abominable vices compact together in some one of them, many of these villainies in most of them, some or one at the least in every one of them, that haue lived these last 800 yeares. I will not stretch my line farther, though all before were not Saints.  
45 To begin with Pope Joan, that was a whore indeed, and sate in Babylon, and so may truly and catexochèn be called the whore of Babylon. 
A benè diuisis ad benè coniuncta.  Whose story though it be by some Romanists impudently, against all histories denied, yet above thirty unsuspected persons, in most flourishing times of the roman tyranny, writing it, they come too late with their new devised shifts, to blot her out of the catalogues of Popes. She was one. silvester the second a notorious conjuror, came to the popedom by the help of the divell; to whom he gave his body and soul for reward, as infeoffing himself& his successors in fee to hold of satan,& to be vicars of hell for ever. A succession of six or seven Popes from Formosus downward: what digging up of carcases, demolition of tombs, judging dead bones, as if it had been a living man? what cutting off of fingers? casting into tiber? what cursing and excommunicating? what canceling and making void of Patents, of ordinations, of admissions, 
Ext. de Maior.& obedient. c. Solitae. Ierem. 1.  of consecrations, of holy orders, among them? To whom the words in the Prophet ieremy, may be better applied then Innocent the third applies them for the Popes omnipotent power. They did nothing but roote up, pluck down, and destroy, whatsoever each other said, or did.  
46 These may be accounted for a mixed kind of Popes, who contradicted one another in that which was error manifestus contra fidem, a manifest error against the faith, and also shewed themselves to be of most cruel and malicious natures, in exercising of all reproachful and inhuman villainies vpon those whom they affencted not. Among others whom Bellarmine laboureth to excuse in that fearful and infamous faction, are Stephanus and Sergius, against whom he layeth the objection thus: 
De Rom. Pont. l. 4. c. 12.  Stephanus& Sergius non solùm iudicarunt Formosum, non fuisse verum Pontificem, said etiam ordines sacros, quos ille contulerat, non fuisse ratos, qui est error manifestus contra fidem: They did not only judge Formosus to be no true Pope, but also the holy orders which he had conferred, to be voided; which is a manifest error against faith. For although Formosus had not been Pope,& had remained deposed& degraded still; yet because he was sometime a true Bishop, and was stil, concerning the character and power of his order( which can by no means be taken away) it was an error in faith to say, that holy orders collated by him, were no true holy orders. hear the Cardinals answer,& judge whether he were awake, or asleep, or oppressed with the spirit of giddiness when he made it. Respondeo: I answer, saith he, That Stephanus and Sergius made no Decree, by which they determined, that those who were ordered by a degraded Bishop, and namely by Formosus being degraded, should be ordered again. But de facto, indeed, or in fact, they did command them to be again ordered. Which commandement proceeded not out of ignorance or heresy, but from malice against Formosus. For Sigebert in his Chronicle of the year 903, noteth, that Stephanus the sixth did by force ordain again those, who by Formosus had been ordained, almost all crying out against it. The objection is for matter of faith, this is not denied, but excused. It was not decreed: but it was acted; which is more then a Decree. For a Decree may come forth, and never be executed, as a man may receive his sentence, and yet not be hanged. But if he be hanged without a Decree, there is injustice in the doer, mere wrong to the sufferer. They did it not of ignorance or heresy: as much to say, they did it wilfully, and against their conscience. Ignorance might in some sort crave pardon, and heresy may be pitied, if it proceed from a misinformed conscience, which would reform vpon better information. They did it vpon malice to the party deceased, not for love of truth, or for iustice of the cause. But ex odio, out of hatred. This aggravates their wickedness; it neither lesseneth their error, nor diminisheth their sin. They erred shamefully, and sinned damnably. Let any man judge that hath but brain, whether they stand not exceedingly well cleared and acquitted by the cardinal? as white as an Ethiopian washed in soap.  
47 gregory the seventh, as Benno a cardinal of his own time describeth him, is rather a monster then a man. Such poisonings, conjurations, excommunications, jars in Rome, warres abroad, contentions with his own Cardinals, outrages against the Emperors and civil state, are strange to hear. Bellarmine gainsayeth this story, and Benno his authority, 
De Rom. Pont. l. 4. c. 13.  without reason, by two conjectures. The one forsooth, It is so full of impudent lies, that some Lutheran was the author of the book, and set it forth in Benno his name. The other, that if Benno wrote it, he set it forth but as an Idea or description of an ill Pope under the name of gregory the seventh, 
Cacotopia. Eutopia.  as Xenophon described a good Prince under the name of Cyrus. This Benno was an arch-presbyter of the roman Church, and a Cardinal of the same. He lived in the same time of gregory the seventh. When the authority cannot be cast off with any probability, then they conceit it to be counterfeited by a Lutheran. The goodman had never sought his wife in the oven, if he had not been there himself. None so jealous over a chased wife, as an old adulterer. Bellarmine knows that many writings haue been obtruded vpon the Christian world by the roman faction, under the name of Fathers, that were never the works of any learned or religious man. That they do themselves they impute to others. It was not Bennos in the Cardinals iudgement: yet a very few lines before, he saith, that Benno was iuratus hostis Gregorij septimi, qui illo tempore scripsit,& vitam Gregorij septimi scriptam reliquit: A sworn enemy of gregory the seventh, lived in his time, and left his life written. How then did a Lutheran writ it? or if himself did, then Benno was a Lutheran, and so Lutherans were older then Martin Luthers dayes.  
48 For his conceit of an Idea, it is a mere Idea of his own brain. If Benno had intended any matter of fiction,& not of truth, he would haue taken an indefinite Gregory,& not given him his number, living in his time. But as Xenophon described the office of a good King under the name of Cyrus, whose government drew very near unto his description; so it is not like that Benno would haue taken such a name, of so good a Pope, as is pretended,& that under his nose, in his own daies, to make him the pattern of an il Pope. That many historians commend this Pope, it is no marvell. For he was a most violent defender of the privileges and honour of that Sea, which was counted the onely grace& glory of Bishops in those times, and since: as if all had been done for the good of the Church, which indeed was for to execute their malice, or enlarge their dominions, or to courbe Kings, or to protect wicked Priests, or to dispose of all Church livings, or the like profitable or pleasurable considerations. And this got Thomas of Canterbury a place in the Calendar, and of a traitor to be made a Martyr, and a shrined Saint.  
49 I am weary with wading in this dead sea of desperate and damned Popes. I will onely name a few more, and conclude this Chapter. For to prosecute all would ask Hercules labour at Augeus stable. Take John the xij or xiij. lived there ever such a wicked villain vpon the face of Gods earth? I will not speak of Christians, but of Infidels, and of them the worst, the very Cannibals? A dicer, a drunkard, a rioter, a blasphemer, an adulterer, a murderer, what shall I say? a monster, a divell incarnate. Yet Bellarmine for reverence to his Holinesse, toucheth him but gently, and saith onely, that he was Paparum omnium ferè teterrimus: Almost the wickedest of all Popes. Verily, I thought him ever till now, the very worst. But I perceive the cardinal better acquainted with the Popes secrets, then I, either knew or had red of worse then he. Which certainly could never be any but Beelzebub himself. Benedict the ninth almost as bad as he. Innocent the eight, 
paper. Masson  above measure lewd in all damnable adulteries, though not vncommended in his funeral Oration, where he is much extolled for humanity, courtesy, and holinesse of life. Which argued a flattering Preacher, but never the honester Pope. For he had nothos ex scelesto concubitu satos, bastards born of most wicked copulation, whom he preferred with great wealth.  
50 Boniface the eight, Entred like a fox, reigned like a Lion, died like a dog. Alexander the sixth, the shane of mankind, in all poisonings, adulteries, incests, 
paper. Masson  and such like papal virtues. Paulus the second, ignorant for learning, and wicked for life. lo the tenth, a hunter and a hawker. Clement the sixth, an indifferent Pope in comparison of many, 
Ibid.  yet à foeminei sexus delicijs ne Pontifex quidem abstinuit quem decumbentem in lecto,& morbo quo esse desiit, laborantem, solae foeminae consanguineorum, vel affinium uxores earumque pedisequae rexerunt: He abstained not from the pleasures of women kind, no not when he was Pope: but as he lay in his bed, sick of the disease whereof he died, onely women, the wives of his kin by blood or affinity, and their waiting women, ruled the roast. He guided the Church, as Themistocles ruled Athens, 
Plutarc. Themist. Idem in Lucullo.  by his wife and his son: so he by his kinswomen and their maids: Or as Cethegus ruled Rome, and was ruled himself by Praecia his quean. So did Hildebrand by Matilda. Some nought, some worse, few good, or so much as tolerable in these times. As Iulius the second and the third, in whose life one saith:  
51 Haec narramus quia gesta sunt. 
paper. Masson  Quod si Pontifices nolunt turpia& nefaria de se narrari, nihil huiusmodi faciant; aut cum fecerint, non putent, ea ipsa ita later, vt& sciri& posteris narrari nequeant. Quanquan in Pontificibus nemo hodiè sanctitatem requirit, optimi putantur, sivel leuitèr boni sunt, vel minùs mali, quàm caeteri mortales esse soleant. We report these things because they were done. But if the Popes will not haue their filthiness and wickedness discovered, let them do no such thing; or if they do, then let them not think that they can be kept so secret, that they cannot be known and reported to posterity. Although no man at this day doth require holinsse in Popes; they are thought excellent, when they are but scarce good, or at least not so stark nought as other men use to be. This is written neither by a Lutheran nor Caluinist, as the Romanists use to call us, but by a bide of their own nest, a child of their own mother, a brat of their own begetting. Such is the force of truth, that it often breaketh forth from the children of error, though thereby they shane themselves. Rome in heathenesse would blushy at these shameful enormities. 
Habeat dum Roma pudorem. iwen.  Which if it be true, then what is become of the Popes holinesse? that hath it not onely attributed unto him in the concrete, but in the abstract, as if he were holinesse itself; above all the Saints in heaven, who are but Sancti: perhaps God himself, to whom is sung, Sanctus, sanctus, sanctus, Holy, holy, holy; but the Pope, if you will, in all the degrees of comparison, Sanctus, sanctior, sanctissimus, Holy, more holy, and holiest of all. But no marvell, for what the Pope hath not by his own merit, that he hath by the privilege of his predecessors. Beleeue this that list, I shall never be persuaded, that such unholy, godless, graceless, and debauched villains, can ever be counted Christs Vicars, or Saint Peters successors: or should ever be believed in matters of faith, or so much as take Gods word into their mouth, 
Psal. 50.17.  seeing they hate to be reformed.  
52 To conclude, if I, or any of our Church should writ of the Popes, 
Sueton. c. 34.  Eadem libertate, qua ipsi vixerunt, as licentiously as they haue lived, our very books would blushy in the relation, and the readers would detest the obscenitie and brutish beastliness of the very leaves, lines and letters, wherein their wickedness should be written and revealed. If they could repent, we would rather bury such works of darkness in the deepest dungeon of oblivion, then to dash their dung in their own faces, not onely to their everlasting shane, but also the nuisance and vexation of others, whose hairs would stand on end, and ears tingle, and hearts bleed, to see, hear, and consider the more then monstrous schisms, heresies, idolatries, adulteries, incests, murders, and other infinite mischiefs and villainies of the Bishops of Rome. But their own writers, best acquainted with them, haue discovered these things unto very loathing, to whom I leave them.   

CHAP. XVI.  
If the state of the roman Church were such as is said in the head, it was as ill at the least in the members, which caused and increased ignorance and superstition: these gave way to heresy indoctrine and dissoluteness of life; and thence to that apostasy from faith, and ataxy in manners, which hath long continued, and yet remaineth in that Church to this day.  
PLato was wont to say, that, 
Simanca de Dominijs temporalib. Tit. 23. §. 13. Lib. 1. Epistol. famil. Prou. 28.16.  such as Princes were in their Common weals, such were their Citizens; which Cicero confesseth to be divinely written. And the Wise man saith in the proverbs, that, the wickeds reign is the peoples ruin. And as in natural bodies, so in kingdoms, that disease is most dangerous which proceedeth from the head; as when Herod was troubled, 
Math. 2.3.  all jerusalem was troubled with him: and for the most part, the whole world is composed to the Kings example. Neither do the examples of Gouernours only move their inferiors, but after a sort constrain them; 
Gal. 2.14.  whence Paul to Peter the chief of the Apostles, most wisely said, Cogis Gentes Iudaizare, Thou compelest the Gentiles to do like the Iewes. So highly did he aggravate his example, because he was the chief Pastor of the Church, that he seemed not onely to persuade, but to compel; but he forced not by the power of doctrine, but by his example and conversation: as Saint jerome wrote in a certain Epistle to Austin. As therefore those which rule well are worthy of double honour; 
1. Tim. 5.17.  so those which rule ill, do incur and deserve hardest iudgement. Thus far Simanca a roman writer.  

Cicero de Legibus, lib. 3.  2 natural men haue in effect said as much, to shane Christian Princes in Common wealth or Church, who destroy more by their ill example, then they benefit by their bounty. For, as by the vices of Nobles a whole city is infected; so by their continency it is amended and corrected. For it is not so great an evil, that Princes sin,( though it be a very great evil in itself) as it is for that there be many followers of Princes fashions: and therefore I am persuaded, that the change of Noblemens lives and diet, changeth also the manners of Citizens; by how much the more pernicious Princes do evil deserve of the States, for that they not onely bring forth sins themselves, but also disperse them into the whole Common wealth: neither onely are they unprofitable, because themselves are corrupted, but also for that they infect others; and finally hurt more by their example then by their sin. Thus far Cicero: and that not without as good reason as experience.  
3 For if the sap be nought in the roote, the fruit will never be good in the branches. If the head be light, the feet will reel. If the brain be tainted, the nerves, tendons, and the whole strength of the body will be easily dissolved, and fail in all faculties of sense and motion. Diruto fundamento, corruit aedificium: Dig up the foundation, down fals the building.  
4 The Pope is the roote of the roman three, that hath spread her branches broader then the oaks of Basan, or the Cedars of Lebanon; and overspread the earth, as the three in Nebuchadnezzars dream. How poisonous humours may this roote sand into such dispersed boughs, enough to infect all the fruits thereof? The Pope is the giddy head of the roman body; if it be unconstant, where shall the legs stand? The Pope is the very brain of the roman state; if he be so deadly infatuated, how shall the joints and sinews of that Church hang together? He is the foundation of Maozims temple; if he was so demolished, how should the walls, the battlements, the roof be shaken? This was the very case of that daughter of Babylon wasted with misery. 
Psal. 137.8. revel. 1.3. Iude v. 12.  Who retained long a name that she lived, and yet was dead, yea twice dead, and fit to be plucked up by the roots.  
5 Her Popes were either impotent children, or impudent men, ignorant, negligent, careless, profane, schismatics, heretics, proud, ambitious, violent, lecherous, simoniacal, covetous, cruel and murderous, superstitious, idolatrous, and more then all this, as before hath been said and proved. 
Supra cap. 15.  Her Cardinals and Bishops, whelps of the same hair, as bad or worse, which is hard to say. Then what were the inferior Priests and the rif-raffe of their clergy? what were the miserable, wretched and forlorn people, committed unto their charge?  
6 If twenty men of the Ancients of the house of Israel, 
Ezech. 8.11.  and Iaazaniah the son of Shaphan standing in the midst of them, with every man his censer in his hand, and the vapour of their incense ascending like a cloud: as if they would darken the light of heaven: and if the Prophets of God haue seen what these Ancients of Israel haue done in the dark, every man in the house of his Imagery: is it marvell though their women commit greater abominations, and mourn( yearly) for Tammuz their Prophet, the Prophet of their Idols, or that the people should commit yet greater abominations and worship the sun? If all they which should haue kept others in the fear and true service of God, were the ringleaders to all abominations, and examples of error and impiety, was it marvell that the women and people did degenerate? If the Ancients of Rome, their Cardinals and Bishops, and Iaazaniah their Pope in the midst of them commit such fearful and damnable both idolatry and wickedness, out of their ignorance& vnexpertnesse in the word of truth, may we wonder that either the inferior clergy, or the common people should understand any thing, but even be lead, as the 200 men that went out of jerusalem, belike neither knowing whither, nor what to do, 
2. Sam. 15.11.  but went in their simplicity knowing nothing, to become as they were, and to do as they did, having neither better teaching, nor better example?  

Hieron. lib. 3. in cap. 8. Seniores. Presbyteros.  7 For as Saint jerome on this place: When he saith there were 70 men, Elders of the house of Israel, who held their censers in their hands, he shows there were many other Elders which did not this, yet were guilty of other faults; and that one, by name Iaazanias, stood in the midst of them, was the Prince of their wickedness and sacrilege, who omitting the religion of God, worshipped Idols. And in the Temple they worshipped not God, whose Temple it was, but the pictures on the walls. And it is well said, that Iaazanias the son of Shaphan, that is, of iudgement and condemnation, stood in the midst of the Elders: because both the chief, and they whose chieftain he was, stood with a firm foot, neither did they waver in evil, but most stoutly persisted therein, and the vapour of their cloud, and confusion, and tempest which rose out of the incense, did demonstrate the sacrileges of the Idolaters.— And after by application: Quando videmus plebem pessimam congregatam, When we shall see a wretched people gathered together, of which it is written, I haue hated the congregation of the wicked, and their chieftains, and their Prince, which is set over both people and Priest, we may say, that Iezonias standeth before his pictures, and every one his censer in his hands, not worshipping the majesty of God, but their own opinions, and that there ascendeth no savour of sweet smell unto God, but a stench unto the Idols. Nothing can be more significantly, either figured by the Iewes, or premonished by Saint jerome, whereby the superstition and idolatry of the Bishop of Rome, his clergy and people, may be set before the eyes of the deceived world.  
8 This is a righteous iudgement of God vpon the careless sons of men, which the Prophets foretold should be, and we and our fathers haue seen it come to pass: 
Esay 24.2. Hos. 4.9.  Like people, like Priest. In the purer times of the Church, the Pastors were diligent and painful, but the people refused discipline, and fell into corruption of manners, and despised their guides, and said desperately, 
Iere. 18.12. ( as the people in the Prophet ieremy) Surely we will walk after our own imaginations, and do every man after the stubbornness of his own heart. Then it pleased God to sand them Idol shepherds, blind guides, dumb dogs, that fed themselves, and neglected their flocks. And this brought those miserable dayes, 
Hos. 4.6.7.  wherein the people were destroyed for lack of knowledge, and the Priests that did refuse knowledge were refused of God, and because they forsook knowledge, God forsook their children, and as they increased so they sinned, and therefore God would turn their glory to their shane. This also is a perfect pattern or model of the estate of the roman Synagogue, which long walked in darkness and in the shadow of death, and fell into manifold and most manifest errors in doctrine,& unholiness of life, to the dishonour of God,& scandalising of the name of Christ among the children of unbelief; So that the very Turks and infidels may rise up in iudgement against these wicked and ignorant generations.  
9 livy complaineth of the injury of times that had implicated so many errors, 
T. livi. historiae ab urbe condita, l. 2.  that the truth could hardly be found out, and above all he saith, that Urbs quingentis annis scriptoribus caruit for five hundred yeares the city wanted writers: which could celebrate the actions of those times and commit them to memory. The same complaint may justly be made, and by some of our aduersaries is confessed to be true, that in the nine hundredth year, and some hundreds after, there was such ignorance in the Church, such penury of writers, as that their catholics for those centuries, are clean almost empty, especially for divines. The most were Chroniclers and Historians. Saeculo nonagesimo nullum fuit indoctius& infelicius, 
Bellar. de Rō. Pont. l. 4. c 12.  There was no age more unlearned or unhappy then the ninth, said Bellarmine: and Baronius groans under the same yoke, and calls that age, for the asperity, sterility of good, for the deformity of evils abounding, and penury of writers, plumbeam& ferream, as if it were made of led and iron. After some few shewed themselves: and taking the times as they found them, being for the most part Monks or Friars, some lamented the backsliding of the Church; some defended all that lay before them. Those that found faults, were suppressed for heretics. Those which soothed and defended the roman Sea, with all her appurtenances, were either advanced in earth to be Cardinals, or some great men, or after life canonised for Saints in Romes Purgatory, or Paradise.  
10 Then came in the throng of the schoolmen, who minging divinity with philosophy, 
1. Tim. 6.20.  and pretending science falsely so called, brought in of themselves, or obtruded what they found in the corrupted state of the Church, when Antichrist had full possession, and peaceable fruition of all in his own hands. These as they were few in number, so was their learning intricate and hard to be understood, and passed rather in their schools then in their pulpits; when the poor Priests, yea and rich Bishops too, by your leave, were contented with their mass books, portuises, and offices, and inquired no further. He was learned that understood their Manipulus Curatorum, or their Legend, or festival, or could preach out of their sermons discipuli, or was able to read his service with true accents, or congruous latin; which neither they that red it, nor the people that heard it, for the most part, did understand.  
11 So that learning was utterly decayed in the clergy that lived not in the schools. And thē what knowledge in the people, who understood not so much as their ten Commandements, their belief, or the Lords prayer, in their own tongue? In so much, that to haue these, or the Epistles and Gospels, or any prayers in the vulgar tongue, was holden the new religion, and heresy. This being the state of those times when all the world was thus hoodwinked& blind, what errors, what heresies, what sin, what wickedness, might not be imposed vpon, and practised by such ignorant sots?  
12 To prove this ignorance in Priests or in people, or that gross wickedness which was practised in those dark and superstitious ages, by particulars, would perhaps move Heraclitus to more tears then ordinary in pitying the roman captives miserable bind madness, or Democritus to more profuse laughter, in deriding their gross ignorance and ridiculous behaviour. I am sure writers of all sorts in their times, some lamented, 
Petrarch. Mantuan. Mirandula. Chaucer.  as the graver and best hearted divines: some merrily, but verily taxed their impudent and licentious lives, as the best witted Poets and Orators.  
13 For the clergies ignorance, I will not sand my reader to henry Stephens his preparative to the Apology of Herodotus: nor to any of ours that writ of that argument, or so much as girded at them by the way, in any of their works; nor for the wickedness of those times to the complaints of any that may seem partial, or the accusations of any that may be thought malicious, nor to bruited tales of either, whereof the world is full; which are fitter for a fire in a winter evening, then for a discourse intended either for the conversion, or satisfaction of Christian souls. For such, as they are infinite for number, so are they almost incredible for report, yet fitter for a book of merry tales, then to take room among more serious matters. The necessary consequence from the greater, much more greatest, to the less, or least, from head to foot, from first to last, is sufficient to evince all that may be said in this passage. If it were so in the green three, what in the dry? If such were Popes, Cardinals and Bishops, what were Parsons, Vicars, and Curates? And then what were the blind, wretched and mis-led people, who were not onely precisely kept from all light of truth, but also persuaded, that Ignorance was the mother of devotion? The Canon law itself, with all Casuists and Questionists, doth not onely insinuate, but manifestly demonstrate the gross and palpable ignorance of Priests, by their questions, provisions, preventions of such absurdities as would follow their dispensations, executions, and administrations of the word and Sacraments.  
14 hear a learned man, worshipful for his calling, 
jo. Gerson Tom. 1. serm. coram Alexand. PP. in die Ascensionis.  and very much commended& respected in his time, for his learning, John Gerson Chancellor of Paris. Quem è sacerdotum numero mihi dabis nonignarum legis Christi? Whom canst thou give me of the number of the Priests, not ignorant of the Law of Christ? And hear a Pope or a cardinal: 
Aeneas silvius de dictis& factis Alphon. Regis. l. 2. c. 17.  Pudeat Italiae sacerdotes &c. Let the Italian Priests be ashamed, whom it is manifest not once to haue red the new law; amongst the Thaborites, scarce shall you find a woman which is ignorant to answer concerning the new or the old Testament. And hear a Preacher too, but of your own, and famous in his time. Non à studijs, 
Nicol. Clemangis de corrupt. Eccles. stat fol. 5.  & schola, said ab aratro, &c. They swarmed from each part, not from their studies, or school, but from the plough and servile artes to the government of parishes,& other benefice, who understood little more of latin then of the arabic tongue. 
Idem. Ibid. fol. 13.  And yet again. De literis vero& doctrina quid loqui attinet? &c. But concerning letters and learning, what may be spoken? when almost all the Presbyters are without any understanding, either of the things or vowels; we see them scarce able to read distinctly and syllabically. These ignorant Priests were the most desperate defenders of the roman errors, they promoted, summoned, accused, witnessed, exclaimed against every one that angered them,& brought them to the faggot. Like mercenary souldiers, who are ignorant of the cause of war, whether it be just or unjust,& therefore haue no prick nor stay of conscience, but for the most wages they fight best; and the more ignorant, the more confident, and desperate.  
15 add unto all these, that when the Antichristian rabbis had persuaded the absolute necessity of baptism, to their petty Priests, they were fain to make provision they did it not in rose water, 
Manip. curatorum cap. 2.  nor in urine, nor in the broth of flesh, if it be long boiled; nor for fear of the Childs damnation, should in the peril of death, throw an Infant into a well, when they had nothing to draw water, rather then its soul should perish; or whether, or how, a Child might be Christened in the mothers belly. This we may suppose proceeded out of practise. For as good laws proceed from evil manners, so these questions were begotten by the Priests absurd actions. again, if a sorry Priest erred in a syllable or letter, in the beginning of a word, it hindered the form of baptism. But if in the latter end, it was good enough ass a Priest and yet a M-asse Priest baptized a Child, 
De consecrat. dist. 4. c. Retulerunt.  in nomine Patria& filiae,& spirita sancta, which in latin hath no sense at all, neither can it be Englished, it is so beyond all measure absurd, except a man should say, In the name of the Mother, the daughter, and the niece: there is nothing that sounds Father, son and holy Ghost. Yet the Pope judged this to be the true form of baptism. If in setting down the Popes names we should take their three or four and twenty Iohns, and writ for every one Ioanna for joannes, our aduersaries would think we mocked their great master,& sought to slander all the Popes of that name, falsely, as we do tax one in a matter of truth. This doubtless would anger them; that, certainly could not but offend God.  
16 Thus did they patter their prayers, speaking gibberish or peddlers French rather then latin, or any other common language: With what feeling? With what zeal? With what devotion? could the Priests perform their divine offices? or the people hear them? 
Mat. 14.21.  I am loth to blot my paper with many particulars. One when the the Gospels began to be published in English, red how Christ our saviour fed with five loaves and two fishes, 5000 men, besides women& little children, the people that had never heard it before, blessed themselves and gave signs of admiration, with crossing their foreheads. The Priest, fearing that the people thought this a great lie, to give satisfaction, for fear of the worst: he  told them, it was not so great a matter as they made of it, for in those dayes when that was done, loaves were then as big as ovens were now: were not this people well assoiled of so deep a doubt? Another durst not so much as read 5000, but red 500, and being asked why, answered, these be enough, no body will beleeue there were so many.  
17 Another Priest in the first year of queen Elizabeth that had turned to the safer side, when a child was brought to the font, and name easter, asked whether it were a lad or a lasse: so skilful was he in the story of the Bible. Stella a Spanish Romanist, writeth of his own knowledge, of a Preacher that would prove that Marîa the blessed Virgines name, was foretold, many ages before in the holy Scriptures, when God called the gathering of the water Maria, 
Stella de modo concionandi, pag. 15.  which signifieth the Sea, and not mary; and that the gathering of waters, was the gathering of virtues. As if a man should take a horse to ride on, for a hoarse in the throat, or Gill a wench, for a Gill of wine; nay, to a scholar it is much worse then this, for not onely the sense, but the very accent distinguisheth them. And this was a man of great note and had many followers, as mine author reporteth. This were a fine argument, why the blessed virgin should be called Stella maris. Father Parsons, who is John Keltridge now. Is not this worse indeed, then you imagine in him? The same author tells of more like these; so do others, and those Romanists too: by which they might learn, if they had grace, in what case the poor people were, that were kept in such a dungeon of darkness so many hundred yeares: 
Math. 15.14.  The blind leading the blind, and both falling into the ditch. Worse then the Scribes and pharisees, for they kept the key of knowledge, 
Luk. 11.52.  and would neither enter themselves, nor suffer other that would. For keeping presupposeth having; but those had no key of knowledge, and therefore for lack they perished themselves, and misguided others, and yet could not be persuaded they were blind.  

Seneca ad Lucil. epist. 51.  18 Such may be compared to Harpaste, Seneca his wives blind-foole, the burden of his house, as those Priests were of the Church; who when she was stark blind, would not beleeue it, but thought the house dark wherein she was. Incredibilem tibi narro rem, said veram, nescit se esse coecam: He accounted it an incredible report, yet was it true, that she knew not she was blind. 
Barrhad. par. 2 comment. in concord. evang. c. 12.  There were& are many Priests like this fool, they are blind, and yet as the Scribes and pharisees, they say that they see; but who doubts of their blindness, though they think themselves to haue lynceus eyes? When God would chastise his people,& plague them indeed, he threateneth them with a famine, 
Amos 8.11.  not of bread, but of hearing the word of God. If ever this plague lighted vpon any Church, it lighted vpon the roman Church, 
Math. 5.13.14  whose salt had lost its savour, and whose light was become darkness, even the palpable darkness of Egypt. They were all very Dolopians, an idle people that lived without labour, 
Plutarch. in Cimon.  by robbing of men, and murdering of souls.  
19 To speak of the manners of both Priests and people, would ask rather a volume then a Chapter. It is painful to search deep wounds, loathsome to ransack filthy ulcers, and to rak up the dead carcases, or bones, 
Formosus. Wicliff. Bucer. P. Fagius.  or ashes of their and our ancestors. Let that be the distained honour of Popery, and those cruel Lions, and wolves, and tigers, who were never satiate with the blood of Saints, nor could suffer their bodies to be butted, or lie in their graues. Their Monasteries, their Cloisters, their cells, their Nunneries, their Pilgrimages, their very Hermitages haue cried for the vengeance of God vpon them in this land, for their unnatural and monstrous lusts, besides adulteries, incests, robbings, murders, even sins against nature; and it is executed, as our eyes haue seen. It remaineth for other nations that are defiled and corrupted with the same sins, that they be subject to the same torments. For they haue long groaned under the same burden, are subject to the same sins, and therefore may justly expect the same judgements.  
20 Take the testimony of Ferus, a friar, 
Ferus Dominica 11. post Trinit. ser. 5.  in these last times of greatest opposition, when men, if ever, should look to themselves, if it were but for shane and fear to be seen and observed of their aduersaries. Quis porrò etiam non videt insatiabilem auaritiam Ecclesiasticorum, Sacerdotum, Monachorum,& Episcoporum, &c. Furthermore, who also seeth not the insatiable covetousness of ecclesiastics, Priests, Monks, and Bishops? I understand those which seek ecclesiastical offices, and draw them unto them, and yet for no other cause then for their temporal profit and gain: or verily those that convert the things whereof they are but stewards and seruants, not unto the honour of God, not to the salvation of souls, neither unto the utility and benefit of the holy Church, but onely to their own profit. Yea they sell what they should freely bestow, they seek their own out of that which is none of theirs. Also in spiritual and heavenly things, they hunt for nothing but temporalities. We invent not these things, but we find them written, not in ours, but their own friends books.  
21 Of former ages let Saint Bernard, Saint Huldericke Bishop of Augusta, let the roman Chronicles of those times in their several places, let Clemangis, Menot, Barelete, and other Preachers of those times; let Mantuan, Petrarch, Palingenius, our Chawcer, the Poets of those ages, Bishops, Abbots, Monks, Friers, Panders and Painters, be asked of the Popes Court, the open sins of Rome, the secret iniquities of irreligious houses, their deep hypocrisy, their feigned sanctity, their vain superstition, their gross idolatry, their damnable villainy, in all sexes, in all sorts, in all ages; and they will cry with one voice, that faith and iustce were departed from the face of the earth. Among the people such usuries, such extortions, such cruelties, such murders, such villainies; and all so common, as if the world had made no other profession then to live wickedly and damnably before God and men. 
Newbridg. l. 2 cap. 16. ex luel  For such sanctity, virtues and holinesse of the English roman clergy, that had committed robberies, rapes and murders, your Pope sainted. Thomas of canterbury stood against his King, 
Sup. cap. 15.  and came to his merited and just death; if it had been as lawfully executed, as it was well deserved.  
22 If it shall be replied, that in these dayes and in the light of religion, sins of many those sorts do likewise abound: it cannot be denied. But now not so frequently, nor so professedly, as heretofore, or in other kingdoms where Popery is professed. We haue no stews of allowed bawderie; no man that defendeth any gross iniquity, as their cardinal de Casa did. The difference is, we are not so good as we should be; they were for the most part as ill as they could be. There is an imperfection in our Church, a plain defection in theirs. If our state be like Purgatory, theirs is as hell. Our peoples knowledge may haply bring them from information of the will of God, to reformation of life and manners: they are like to proceed in their malice, and so in their danger, until Gods light shine in their dark places, and the star appear in their hearts. 
2. Pet. 1.19.  Our doctrine of manners is certain in Scriptures; theirs variable and flexible, in the will of a sinful man, who as he often changeth in person, so may he change in will and affections. One may take evil for good, another good for evil: and then ask Bellarmine what the case of the world would be, Si Papa erraret, praecipiendo vitia, 
Bellar. de Ro. Pont. l. 4. c. 5.  vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona,& virtutes malas, nisi velit contra conscientiam peccare: If the Pope should err, in commanding 'vice and forbidding virtue, the Church were bound to hold, that vices were good, and virtues evil, except she would sin against her conscience. A monstrous and fearful resolution, worthy deep consideration, and everlasting detestation.   

CHAP. XVII.  
whatsoever is pretended of the corruption and apostasy of the roman Church in faith or manners, it is most certain that the romans faith was once commended by the Apostle Saint Paul, and was after continued sound under the holy Martyrs, Bishops of that sea. show when, how, the time, the means by which this once holy Spouse of Christ fell from her first integrity, to such error in faith, such lewdness of life?  
MOst men delight themselves with the quiet fruition of their own country, accounting it best, though there be many better; and some so dote over the place of their birth, that they mislike nothing there, can endure nothing elsewhere. A bide would rather live in fields abroad, in the coldest frost and snow, when she cannot find a berry to save her life, then perch in a fine cage, and in a warm house, with the best provision may be made for her. A miserable and miscreant Indian, would rather abide still, or return soon, though naked and savage, into his own country, then well clothed, and well, not onely fed, but feasted in a civil kingdom. Nescio qua natale Solum dulcedine cunctos, Ducit: I know not how, each man doth love his place of birth. The smoke of Greece was more pleasant to Ulysses then the fire of Troy.  
2 The Romanists are thus transported and infatuated, thus delighted and enamoured on their Italian Court, the whore of Babylon, that they can find neither blemishes in her body, nor wrinkles in her face, for which they may loath and forsake her. 
Deut. 8.4.  As if their shoes had grown with their feet, and their clothes with their backs, ever since our saviour Christs time, 
De vita Christi, part. 2. c. 63. pag. 221. col. 2  as Ludolphus conceiteth our saviour Christs did. As if theirs were the onely country that flowed with milk and hony, the land of promise, the Paradise of pleasure. This makes them so much dote on her, though wasted with defections, and degenerated from her ancient beauty and integrity, that they will not endure to hear the voice crying unto them, 
Apocal. 18.4.  Come out of her, lest you partake of her plagues. They will venture, rather to perish in her desolation and destruction, then admit to hear of amendment or reformation. They will not go forth of sodom to be saved with Lot, 
Gen. 19.14.  they would rather be consumed with the Sodomites. They will not enter the ark with Noah, 
Gen. 7.  they choose rather to perish in the waters with the world. They will not be like Abraham, that left his country and his fathers house, 
Heb. 11.8.  and sought another country, a city not made with hands, one above that abideth for ever, whose author and finisher is God.  
3 To justify the integrity and advance the glory of this country, all the Romanists with tongues and pens, by word and by writing, seek to defend, that she remaineth as faire as the first day of her conversion and marriage unto Christ; as if yet her face were sine ruga aut macula, without wrinkle or spot, as Saint Paul did, and Saint Peter might haue left it, at their dying day. This building they rear vpon this foundation: 
Rom. 1.8.16.19.  Rome once had the true faith; and it cannot be proved, when, or how she fell from it, or it partend from her. We had it, therefore we haue it, is no good reason. Many an unthrift that hath sold and consumed his lands, would give a large fee to make this good. 
Imò habui Chreme.  It is an old said saw, Was good, never loved the friar. One year in present possession, will do a man more good then the conceit of an hundred yeares past, when the lease is expired. You haue a name that you live, 
Reu. 3.1.  but are dead,( saith the angel in the revelation.) Rome had but a name she lived, she was sick long, no marvell if she be now dead, or it least at deaths door. Infelicissimi infortunij genus fuisse felicem: 
Boetius in Consol. Nos fuimus Troes, fuit Ilium& ingens, Gloria Teucrorum. Miserum est fuisse.  It is a most miserable infelicity, to haue been happy. Romes faith was famous, not for that she was a teacher of other nations, as some of the Romanists boast; but for that she had received the gospel herself, as Tollet better 
In Rom. 1.  observeth. Famous for her own conversion, not so then for others instruction. That the faith was in Rome, we grant: That it is their now we utterly deny, our aduersaries cannot prove, except it be in corners, prisons, or the Inquisition house.  
4 The faith was at jerusalem, at Antioch, where believers were first called Christians; at Corinth where Saint Paul was often, and long together; in all the lesser Asia, in Greece. The Romanists themselves will deny that it is there now. Though it hath been long, and is yet, in some places even under the Turkes persecution, in many of these countries, less corrupt then under the Papacy or roman tyranny. What can Rome plead why she might not fall from the faith, as well as other cities, other nations? They cannot pled Scriptures. Let them show if they can, one, not onely sentence, but word, that runneth Rome, or the Bishop thereof, to any privilege above other cities. I know nothing they haue to say for Rome, but that it was remembered by the Apostle, to haue received the faith, that they are commended for it, that they then kept it, that the gospel had been there preached by apostolical authority, &c. Which can leave no such impression, as if it could never fall from the faith afterward. For if such commendation were so operative and powerful, the same Apostle gives commendations to the Thessalonians, 
1. Thess. 1.6. 2. Thess 1.4.  more in number, greater in force, amplified with ponderous circumstances, of their true conversion, firm faith, worthy works, all published and made famous to all the world; and yet they are now declined and their sun set: and why not the romans? parallel all that Campian hath collected out of the Epistle to the Romans, with these and other places of his Epistles to the Thessalonians; if these do not exceed those, let them haue the day.  
5 In the question I haue in hand; whether Rome be apostated from their first faith? thus they proceed. cardinal Bellarmine saith, 
Bellarmine.  In omni insigni mutatione religionis, ista sex demonstrari possunt: Author, Dogma, Tempus, Locus, Oppugnator, Coetus exiguus vnde oritur. In every notorious change of religion, ( if he had said in every sudden change, we would not haue stuck with him,) these six things may be demonstrated. The Author, the Opinion, the Time, the Place, the Opposite, some small company from whence it ariseth. Costerus that testy Iesuite, hath the same in effect in his Epistle dedicatory to his apology, 
Epistola ad Apolog.  but not with so many circumstances. Ubi, quando, quomodo,& àquo introducta sit fidei mutandae ratio? Where, when, how, and by whom was this change of faith introduced? again, Campian that disloyal and our forlorn and forsaken countryman, exceedingly pleaseth himself with this Delilah as fit for his mincing dalliance. 
Iudges 16.4.  
Campian Ratio 7.  Quando igitur hanc fidem tantopere celebratam Roma perdidit? Quando esse desiit, quod ante fuit? Quo tempore? Quo Pontifice? Qua via? Qua vi? Quibus incrementis? Vrbem& orbem religio peruasit aliena? When did Rome lose this faith so much celebrated? 
Doct. Kellison hath the same in effect. survey l. 2. c. 1. p. 163.  When ceased she to be that which before she was? In what time? Under what Bishop? By what way? By what force? By what increase or augmentation, did this strange religion seize vpon that city, and the world? whosoever was the Grecians, this is the Romans Helena, they are all enamoured vpon this minion. Answer this, the most is answered, if not all. Gregorius de Valentia hangeth in the same string, or is rather entangled in the same snare, perhaps caught by Campian, for he magnifieth his conceit above measure; 
Greg. de Valentia. l. 6. c. 12  Quo tempore, vel à quibus Ecclesiis primùm, post Apostolorum tempora, doctrina ea quam nunc Ecclesia Romana tenet, contra doctrinam Apostolicam introducta fuerit, doceri non potest. Neque facere possum, quin hic propter loci opportunitatem, adscribam pulcherrimam ac Spiritu Dei plenam, Campiani nostri non it a pridem fortissimi in Ecclesia Christi Martyris, orationem, quae figmentum sectariorum de corruptâ doctrinâ in Ecclesia Romana mirificè redarguit, de illis verbis, quando fidem tantopere celebratam Roma perdidit. It cannot be taught, in what time, or in what Churches after the Apostles time, that doctrine now maintained by the Church of Rome, was first brought in against the apostolical doctrine. Neirher can I choose by reason of the opportunity of the place, but set down that oration, both excellent and full of the Spirit of God, of our Campian, yerwhiles a victorious Martyr in the Church of Christ, that wonderfully attacks that figment of the Sectaries concerning corrupted doctrine in the Church of Rome. Of those words, When Rome forsook that faith so much famoused.  
6 First I say, that Bellarmines position of his six circumstances, Campian and Costerus their questions are all absurd, and unreasonable to be demanded, especially in every particular: Secondly, that in most things of greatest moment, we can show the change in their Synagogue, with all, or the most part, of their own conditions, to the justification of our cause,& condemnation of theirs. I could make a short answer which I can well prove. How fell the roman Church? I will say for certain( as one of yours saith in another case, but most falsely:) Hypocrisi, contemptu( Scripturarum,) conuitijs, 
Muri civit. fund. 7.  scilicet nemo repentè pessimus euadit,& isti gradibus quibusdam per astutiam ad nequitiam peruenerunt. By hypocrisy, contempt( of Scriptures) and railing. For no man ascends suddenly to the height of villainy. And these by certain steps haue proceeded by craft to wickedness. But to prosecute my proposed method.  
7 Is it not absurd and unreasonable, to oppose us with such questions or demands, that may make as well for the idolatry of the heathen against the Iewes, who certainly had the Law, the covenant, 
Rom. 9.4.  the Promises given and made unto them, from the onely true God creator of heaven and earth? or for the Iewes against the Christians, who notwithstanding haue the certain truth? Nay, which would serve the present Turkes and Infidels against the Romanists themselves, for their religion at this day? For what could hinder the Gentiles for making this plea against the Iewes? Noah had the faith, he taught it to his sons, they replenished the world: When, where, how, did the faith fail in the stock of japhet, more then in the lineage of Sem? Did not the truth fail in Nahor, 
Genes. 31.53.  descended from Sem, before the covenant was renewed with Abraham? for Abraham had the true God, Nahor had another; and therefore an Idolater. What monument remaineth in the world hereof, more then is written in the Scriptures of God? 
Eccles. 7.12.  Say not unto them, why are the former dayes better then these, for thou dost not inquire wisely of this thing.  
8 Or what could hinder the Iewes, to say to our blessed saviour, 
Math. 5.23. Mat. 3.9. joh. 8.33.9.28  who justly taxed their manifold corruptions in doctrine and life; How, where, and when, &c. fell our Fathers into these defections? We know, and can prove that Abraham was our father; that Moses received the Law from God, and delivered it to our Ancestors; that the Prophets of our nation in sundry ages taught us the truth from heaven; that we haue the received promises; 
Malach. 2.7. Psal. 132. Iere. 7.23.31.1  that the Priests lips should preserve knowledge; that Sion should be Gods resting place for ever, and for the ark of his strength. That God Iehouah would be their God, and that they should be his people. Finally, that they had the pre-eminence many ways, 
Rom. 9.4.  as Saint Paul confesseth. In what Kings dayes? under which high Priest? by what fraud? by what force, left we the truth, which so many ages was continued to our Fathers, and delivered unto us?  
9 Grew all the Turkes defection at once? Or can any man tell how the Indians declined from that Saint Thomas taught them? 
Moscouits. Abissens.  or other nations which yet savour of Christian religion, but are far from that which is contained in the Scriptures? and the farther from them, the more erroneous. How came the Grecians so far to decline in their faith from their first integrity;( who were elder brethren to the Romans) as not onely experience, but the Romanists own confession, and accusation tax them withall? Saint Peter and S. Paul, with other good and painful ministers of the gospel, preached in those countries and cities: which though many of them are Christians, yet are not in every particular of the faith which those Apostles and ministers taught by word,( as without question we may be bold to affirm,) not by extant writing, as we are most certain and sure. If these questions or expostulations would be derided and rejected as absurd by any religion that is not onely better then other in supposition, but diuers from other in opposition; why may not they be as well cast off by us, who hold the truth of God, not as by prescription of a few ages, or generations before us, but as drawn out of the clear fountain of living waters, the primary and original Scriptures of God? If they shall bring us some stations and times wherein there fell mutations in the temporal state, that is not to be applied to the state of Religion. Gods true worship long declining in many ages, was punished by translation of the State& captivity of the people: defection in verity was the cause of alteration of the civil State, not this alteration the cause of defection, as after shall appear.  
10 Antichrists, proceedings are called a mystery,& a mystery worketh not openly but secretly; not at once, but by little& little, and then getteth greatest advantage when it is least observed or suspected: therefore Bellarmine subtly inserteth in his proposition, Insignis, notable: as if every great mutation which we presently find with grief, and feel with pain of our hearts, were notorious in the first entrance or beginning thereof. That which hath an obscure and an unsensible beginning at the first, may work a sensible and notorious change in the end: and yet the wisest shall not so easily find out the first entrance, as the simplest may apparently see, and palpably feel the gross& dangerous events in the end. The banks of riuers are long wearing before a manifest irruption and inundation of floods. It hath fared with the Court of Rome, as it did formerly with the common-wealth of Rome, 
Plutarch in vita Caesaris.  Too late they found that there is not so little a beginning of any thing, but continuance of time may make it strong, when through contempt there is no impediment to hinder the greatness: So grew Iulius Caesar by little and little, so the roman Pope and his Court by some and some.  
11 The envious man sowed his tares in the night, 
Mat. 13.25.  when men were asleep, they grew up in time, and became so rank, that they ouertopt the corn. So while men contented with their own power and principalities, enjoyed all things at their pleasure, and being secure from opposition, they stood still at a gaze, and observed no likelihood of danger, and therefore made no reckoning of small matters: under which careless ignorance and idle government, diverse things were brought into the Church, perhaps by the subtlety of a few; admitted by the negligence of most and chiefest; fostered and maintained by custom; among the greater part grew to take rank and deep roote, hardly to be weeded out, and became so familiar, that they crept into Church Canons, and so were confirmed by law, as sound and sincere learning. A matter not unusual in any State.  
12 Consider with me how absurd it is, that because it is hard to find out the beginning and increment of every particular heresy in the roman state and Court,( for I may better call it so then a Church) therfore we must not beleeue what we see with our eyes, and what we feel with our hands, in these gross and superstitious absurdities which are ingrosied and entertained by our aduersaries against Gods truth, and would be obtruded and imposed vpon us, if we had not prudence and providence to foresee them, good means and sufficient power, to avoid them.  
13 The roman Synagogue is not onely Spelunca latronum, 
Lerna malorum.  a den of theeues, but {αβγδ}, a very sink of evils and heresies, yea a mere mortuum, a dead sea, wherein this spiritual sodom& Gomorrha are not sunk, but swim, and flourish, and abound with all error and iniquity. How these fearful evils were congested from a handful to a heap; how they increased from an ebb to a flood, it is hard to say directly, I confess, yet nor impossible to prove, as will appear. They were not all thrown in the pit in one day, as the 50 heads of Egiptus sons, 
●. King. 10.6.  or as the 70 heads of Ahabs children, that were presented at once to the King at the entrance of the gate. 
2. Sam. 15.1.  But as Absolom who first under pretence of neglect of iustice in his Father, promise of more care therof in himself, stolen the peoples hearts; then pretended a sacrifice, then provided counsellors; then drew the people unto him; at last made open rebellion, and proclaimed himself King. So haue the Popes advanced their tyranny.  
14 observe the alteration in natural or artificial bodies, in civil and politic States, whether public or domestic; and every dayes experience will sufficiently instruct common sense, that such dangerous changes in the end haue proceeded out of neglected and contemptible passages at the first, when they might haue been easily prevented, that now can hardly be reformed with any human help.  
15 I knew a child whom I see a man, myself a child, now an old man. 
Obrepit non intellecta senectus. iwen.  I know not how he or I came from childhood to manhood, from youth to age; therefore I may obstinately deny him to be a man, or myself an old man. I behold a house ruinous, which in my younger yeares I knew new built; I must not confess it to be in default, because I know not how it fell into decay. I haue seen a three green and flourishing, which is now not onely fruitless but stark rotten; I must not beleeue it, because I cannot tell when the wind shakt it( when the lightning blasted it, when the frost nipped it,) or when the worm bit it, as it did jonas his gourd. 
jonas 4.7.  Seeing is no leeuing with these men, they will take no witness of their own eyes. I behold the sun setting in the West, that in the morning rose in the East. But I may impudently deny it, 
Psal. 19.5.  because I cannot discern how this noble Giant ran his course. As if a man could not err, that hath been once in the way.  
16 Is not this strange? or is it not enough to a sober man in his right wits, that I can prove him a man that was a child, the house to be ruinous that was once new builded; the three to be rotten that onc flourished; the sun to be in the West, that was in the East; a man to be in a wilderness, that was once in the way? The charitable samaritan that found the wounded man in the high way, 
Luke. 10.33.  never asked him who wounded him, where, when, why, with what weapons he was hurt, with what device he was entrapped: but fell to his best helps for the present,& provided for after. His wounds called for remedy, his peril admitted no delay. To inquire these circumstances which might argue folly in the Samaritan, grief to a pained poor man, and danger to his wounds, was not onely needless, but perilous. Serò medicina paratur, Cum mala per longas inualuere moras.  
17 Me thinks Saint Augustine fits by a like familiar example, 
Aug. Epist. 29.  a very direct and substantial answer to these questions. A man fals into a pit, and calls for help, he that should lend him his hand for present relief, falls to asking him this question, Quo modo huc cecidisti: How didst thou fall in here? and you will, when? at which corner? who thrust thee in? &c. would not the distressed man beshrow him in his heart? and answer: Obsecro cogita quomodo hinc me liberes, non quomodo huc ceciderim quaeras: I pray Sir, aduise me how I may come out, never ask me the question, how I fell in, Non quia latet miseriae principium, ergo pigrescere debet misericordiae officium: Because we know not the beginning of a mans misery, shall we therefore defer or detract an office of mercy?  
18 How breed diseases in mans body? what? to the height and extremity at once trow you? Do not ill humours first engender, then increase, then inflame, at last break forth into such dangerous maladies that menace death? Yet by the Romanists learning, neither the physician that by his skill knows it, nor the patient that to his great grief feels it, must beleeue that the disease is dangerous, or is at all, because they both are certain, there was once health, and can give no reason when the disease began, or by what accesses and increasings it proceeded to that desperate danger.  

Plutarch. in Publicola.  19 The unholy religion of the Court of Rome, grew as the holy iceland in the city of Rome. sheaves of wheat that grew in the field of Mars, were thrown into the river, and not far off stayed, sunk, and settled. Afterward the water brought down continually such mud and gravel, that it ever increased the heap more and more: in such sort, that the force of the stream could not remove it from thence, but rather softly pressing and driving it together, did bind it, and harden it, and made it grow to a firm land. Thus this heap rising in greatness and solidity, by reason that all which came down the river stayed there, it grew in the end by time so far, that it is called at this day, the holy iceland of Rome: in which are goodly temples of diuers gods; and it is called in Latin, Inter duos pontes, between two bridges. So the wheat of Christs gospel once grew in Rome, but it being cast into the river of contempt and neglect, sunk and settled in the bottom of oblivion, till with the mud and gravel of traditions and violent interpretations it increased to a huge heap, which pressed softly by hypocrisy and pretences of devotion, made it as crustie as the hardness of heart or a seared conscience. Thus this vaste and undigested heap, grew so much and so long, till it was called, The holy religion of Rome; where are built goodly Temples for idolatrous worship, and may be justly said to be inter duos pontes, between the bridge of ceremonious Iewes and of superstitious Gentiles, or their pretended traditions and the Popes tyranny, which may truly be called the Brigs of dread. The change and alteration which Sylla brought into the Commonwealth, 
Plutarch. in Sylla.  was thought strange at the first among the people; but afterward men by process of time being used to it, it was thoroughly established,& men misliked it not: so were many alterations brought in by Popes, which at first were repined at, but after grew into use, and observed with contentment. Because Saint Paul and S. Peter left Rome Church like a Platoes Commonwealth, therefore the Romanists will not beleeue that it is degenerated in the disordered and corrupt posterity of Romulus; 
Plutarch. in photion.  as Cicero observed in Cato his over severity.  
20 True it is, that some diseases suddenly follow surfeits of meate, drink, could, wounds, poisons, &c. So sometime heresies in particular Churches break forth on a sudden; and the dangers perceived as soon as they are felt, are the more easily cured before further contagion and accidents endanger the life of faith. The more evidently the cause is perceived, the more easily is the malady recovered. Popery poisoned not the Church with a hot venom that speedily killeth, but like the biting of a mad dog, 
Griuinus de Venenis, Ambr. Paraeus  that is scarce discerned till it be past cure; as experience proved in Baldus the great civilian. lingering diseases, and such unsensible poisons are most dangerous. Heresies for the most part begin without observation, 
2. Tim. 2.17.  creep on like a Cancer, and without contradiction or prevention, consume the truth. Is it now such a wonder to see an army surprised, while the Sentinels haue slept? I red of a woman that so accustomend herself by degrees to eat poison, 
foreste. de Venenis.  that at last she could eat it and digest it without hurt, like natural, ordinary and wholesome food. As it is said of a liar, he may tell a lie so long, till he beleeue it himself; and so from telling and tattling, will swear it to be true: so it fareth altogether with our Romanists, they haue so long used themselves to the poison of falsehood and heresy, that they digest it as well or better then the Scriptures of God: and haue now lied so impudently, so long, and so loud, that they beleeue legions of their Legendary lies, tales to be truths, and fables to be stories, indeed fitter to be moralised like Aesops Fables, then entertained with any credit as matter of truth. And this is the less strange, because the Spirit speaketh evidently, 
1. Tim. 4.1.  &c. that some shall give heed to spirits of error and doctrines of divels: some that will not obey, but forsake the truth, 
2. Thes. 2.11.  shall be lead through hypocrisy to beleeue lies.  
21 moreover, we may truly say, and prove if need be, that the ancient Fathers saw not all dangers that befell the Church: some wrote not all they saw, or might haue written; some were so busied in matters of greatest moment, to oppose mighty aduersaries, that they neglected smaller matters, the danger whereof was not so present. But as they that haue the Lion in pursuit, heed not the whelps, who notwithstanding in time may grow as dangerous as their sires: so those times foresaw not so much the danger of superstitions new growing, as they manfully overcame the most present and pestiferous heretics. Besides, some of the Fathers ancient monuments are lost, some infoisted into their rooms, some castrated, some bombasted, or some way or other sophisticated, as hath been proved. 
Sup. cap. 8.& 12.   
22 again, some Fathers, though they saw and lamented many superstitions crept into the Church in their own dayes, yet durst make no strong opposition for some causes, or in respect of some persons either wayward or turbulent: and this was Saint Augustines case, as himself confesseth. 
August. ep. 118  And finally, some of an honest simplicity believed tales for truths, vpon the credit of them that  told them, 
Canus. Aug.& Greg. out of Lucian. Vt sup. cap. 4. B. Rhenan. ep. ante Euseb. 1. King. 19.18 Hosea 7.9.  as one of their own acknowledgeth. Though there were seven thousand in Israel secret ones, that had not bowed the knee to Baal, not kissed him, yet the Prophet Hosea complaineth of Ephraim: Strangers haue devoured his strength, and he knoweth not; yea gray hairs are here and there vpon him, and yet he knoweth not. Vpon which Saint jerome saith, Multo erravit tempore,& nihilominus ignorauit senectutem& vetustatem, de qua scriptum est, quòd veteratur& senescit, prope exterminium est: Ephraim erred a long time, and yet was ignorant of his old and worn age: of which it is written, That which waxeth old, and is superannated, is near expulsion. Et si ad justum virum& Ecclesiasticum dicatur, Cani hoins sapientia eius; quare non dicatur ad iniquum& haereticum, Cani hoins stultitia eius? If we may say unto a just and ecclesiastical man, wisdom is in gray hairs; why may we not say to a wicked and heretical man,( be he a Pope if you will) There is folly in gray hairs?  
Nemo repentè fuit turpissimus, accipient te Paulatim:  
No man on sudden is made extreme wicked,  
His nature b'inches is brought to be crooked.  
As one of their own before allegeth it. 
Epiphan. l. 3. c. 75.  Or a better Author more aptly to our case: Singulae res non ab initio omnia habuerunt, said progressu temporis, ea quae ad necessariorum perfectionem requiruntur, parabantur: every thing hath not it perfection from the beginning, but by tract of time, things necessary required to perfection, are provided. Which he exemplifieth by Moses his beginnings and proceedings.  
23 There are diuers customs crept into the Church, whereby the laity prescribe against the clergy in payment of tithes; a small rate for a tithe of great value. We know well enough, that tithes in their first institution were paid in kind. Now we find in our experience,& feel to our loss, that this by custom and prescription is quiter altered. Let the best Lawyers in christendom tell me when these customs began, in their several times and distinct places. Or let them prove the Romanists argument good, We had it, therefore we haue it; I would promise them good fees.  
24 If they say, some will appear by writings and compositions; some crept in, we neither know when, by whom, nor how: so in matters of religion, we can sufficiently prove, and therefore may easily grant, that originally all was well at Rome, Saint Pauls pen hath registered it; and when many falshoods and errors invaded and took possession of that Church,( as is said) it is not impossible to discover; and yet to prove each of these particular circumstances in all and every singular, goes beyond that themselves can do in any point of our profession and religion, if they were opposed. Yet notwithstanding, we as well discern the Romanists errors to be blasphemous against Gods glory, and scandalous to his Church, as we feel these customs to be prejudicial to the clergy and ministry of the gospel.  

De Ro. Pont. l. 2. cap. 5.  25 cardinal Bellarmine himself can say, when it will serve his turn, that saepissimè accidit, vt constet de re,& non constet de modo, vel alia circumstantia: It often fals, that the thing is manifest, though the maner or some other circumstance cannot be proved. The cardinal will haue Saint Peters being at Rome granted without contradiction, though he can neither prove when he came thither, nor how long he there continued resident, nor who saw him there. Our saviour Christs death is certain that it was, but the time when it was, is diversly taken by many writers, whom the cardinal nameth. We find and take a thief in the house, with his farthel trussed up, and ready to be gone: what mattereth it when he came in, or where? who helped him? whether he crept in at a window, or broke through a wall, or vntiled the house, or picked a lock? He is a thief, he is taken, he may be hanged without all circumstances but one, and that is, that which circumstands his neck. If we apprehended the thief, and attach the stolen goods, all other matters, if they be found, they serve not so much to the discovery, as to prevent the like villainy, by making all more sure. We apprehended the roman theeues in the house. We haue found their farthel of truths, which they haue stolen out; their error and heresies they haue brought in; we prove the fact, what need more circumstances for them, but that one which they well deserve? It was not as now it is: it is not as sometimes it was, this is sufficient.  
26 Another friend of Rome, speaking of investitures, 
catholic divine. cap. §. 16.  saith, that If we seek the beginnings of investitures, how, and when, and to whom they were first granted, we shall find the matter very uncertain, &c. but rather crept in afterward, yea and rather taken, and usurped to themselves, by certain Princes, by invasion and intrusion vpon the Church, privately first; and then more publicly afterward:& thereupon pretended by their successors, rather then granted by special gift, or consent of the Pope at all. Alter but the words, the case will not alter. This catholic divine hath answered them all, that ever propose these fanciful and idle questions. Or if you will, ask Plutarch when corruption of the people by bribes and banqueting entred into the old roman common wealth, and he will directly answer, these curious and inquisitive men. 
Plutarch in Coriolano.  This pestilence crept in by little and little, and did secretly win ground, still continuing a long time in Rome before it was openly discovered. For no man can tell, who was the first that bought mens voices with money, nor that corrupted the sentence of the Iudges, but he knoweth that this took away all authority, and destroyed the commonwealth. What shall let but that we may now say the same of the degenerated roman Church? When it was we know not, 
Roma uno non est aedificata die.  but that it is we plainly see. Neither was Rome built in a day, nor Troy destroyed in a night. Antichrist and the divell do imitate good things in show, yea and in proof too, as Apes do men. When the Temple was built, there was not a tool heard, all in silence,& yet finished. So Antichrist who imitateth God as an Ape doth a man, in erecting his temple, did it in silence, by little and little: but up it is we see, and down it shall; for God is true. One state of government hath in time degenerated into another, without sound of trumpet, or clashing of armour. And yet hath been sensibly felt, and enforced reformation. Rome was once built on seven hills, their names are known; the whole city now standeth on the banks of tiber, and in Mars his field; a great and evident mutation, it cannot be denied. 
Campian. Bellarmine. Costerus.  But it would pose, not onely that leash of Iesuites, but three and threescore to tell us how it removed, withall their circumstances. There was a time when the Arian heresy was not, yet it crept into many Churches by secret influences, till all the world wondered, 
Hieron. aduer. Luciferianos.  and lamented to see itself an Arian: Though the beginning thereof was known to many of the learned, yet the general was corrupted, no man knew how: for they wondered at themselves. So hath it befallen the roman Church. But she wondereth not to see herself leprous with heresy, and fallen away from the truth by apostasy, and become enemy to the gospel.  
27 In which case, let me ask in good earnest, can a man be never poor that hath been rich, except all the world be acquainted how, and when, &c. he fell to decay? A bankrupt is perhaps discovered on the sudden, but he declined long under a faire show. Or let me ask more seriously and appositely, with the Prophet: 
Esay 1.21.  How is the faithful city become an harlot? It was full of iudgment, and iustice lodged therein, but now there are murtherers. As who should say, though neither you nor I know how, yet God knows how. I see it is so, so may you if you be not blind. May not we rather ask our aduersaries this question, vpon the manifest evidence of their present defection and apostasy, 
Gal. 3.1.  as S. Paul asked the Galathians? O ye foolish Galathians,( or Papists) who hath bewitched you? Is it not a shane to sow in the spirit and reap in the flesh? to begin with the gospel and fall to the Law? Were not this a wise answer of the Galathians, to ask another question of the Apostle: When, where, how, by whom were we bewitched? So it fareth with the Pontifical Synagogue; they are bewitched, they haue reaped in the flesh, they are fallen from the gospel.  
28 We may say with the Prophet, Credidi, propterea loquutus sum; I believed, and therefore I spake. We see it, 
Psal. 116.10.  which is more,& therefore we may say it, if need be we are ready to swear it: Rome is deceived. If they ask when? we will answer, now. If they ask, where? we say, under the Popes nose. If they ask how? we tell them, by their Clergies partly negligence, partly ignorance. If by whom? by Antichrist that possesseth the chair of scorners. If by what force? by fire& sword, 
Psal. 1.1.  wherewith they haue consumed the bodies of many a Saint. By what way? by keeping the Scriptures in an unknown tongue: knowing all mens secrets by auricular confession; by enjoining penance for every thought conceived against their proceedings; by dispensation with Princes lusts, to curry their favours; with many more in this kind which are easy to be discovered, but we need not all this ado. If we can do this, as hath been done often, and may be again, that is, prove their errors present, it is sufficient for us, to convince them thereof, though we sought no further.  
29 The Parents of him that was born blind, answered well to this question, 
John 9.19.20.21.  Is this your son whom you say was born blind? How doth he now see? We know that this is our son, and that he was born blind, but by what means he now seeth, we know not, or who hath opened his eyes cannot we tell. If the like question should be asked concerning the roman Synagogue now, but by the contrary: Is this that ancient mother that was born with clear sight? How is it now that she is become blind? We know that this was a good woman, and in her birth, and many yeares after saw very well; but how she became blind, or who put out her eyes we cannot tell. We see that she is blind, let her tell how her eyes were put out.  
30 When went the Spirit of the Lord from me( saith Zidchia the false Prophet, 
1. King 22.24.  when he smote Michaia on the cheek) to speak unto thee? Here is the same question, Quando, When? God knoweth when, might the Prophet well say, but I know that now thou dost prophecy lies in the name of the Lord. When decayed the greek Empire? We know when the last Paleologus with his imperial city was taken, 
History of the Turks.  sacked and desolated by the turk. But this was the death of the Empire, not the disease or decay thereof. This sickness was long growing( as was often complained and lamented) partly by the envy of the latins, partly by the policy of their opposites, partly by their own levity and pride, partly by civil and intestine discord, partly by the most Emperours carelessness and negligence, in not conferring help, partly by Christian Princes often breach of promise. Neither had the Popes malice and covetousness the least interest in this dismal and disastrous tragedy. It once flourished, it is now faded, it is as certainly fallen, as it is certain it once stood. Is it not even so with the roman Synagogue? We will confess that it was once as a bright star in the right hand of the Son of God, or a precious pearl in his glorious crown. Now we see and lament, and are sorry we cannot help it: Angels are become divels: bethel is turned into bethaven: The virgin is become an harlot, jerusalem the ioy of the whole earth, is become a cage of unclean birds, and an hissing to all that pass by her. Nunc sedges est ubi Troia fuit. Now grass there grows, where Troy once stood. Babylon, that great city is fallen. This is a wonder to all that see it, incredible to those that see it not, yet certain in itself, as by manifest demonstration hath been by many, and often proved, and shall be by myself, if God vouchsafe me life to finish my meditations.  
31 Behold all the apostolical Churches, those in Asia, others in Greece, which began their defections even in the Apostles times, and declined from nought to worse, till their fatal and final periods came vpon them. When they had filled full the measure of their sins, then God powred on them the full viol of his judgements. This onely remaineth not executed vpon the Church or Synagogue of Rome: but shall in due time, according to the Prophecies that haue gone before, 
2. Pet. 3.9.  though hereafter comes not yet. For God will not foreslacke his promise, yet a little while and he that shall come, will come, 
Heb. 10.37.  and will not tarry.  
32 I hope we may say, and I am persuaded they live that shall see the final execution of this prophesy: 
Hose 9.7.  The dayes of visitation are come, the dayes of recompense are come, Israel shall know it. The Prophet is a fool, the spiritual man is mad, for the multitude of thine iniquities. Rome herself shall confess it, that hath long dissembled it, that their great patriarch hath been a fool, and his clergy mad men, when her friends and merchants, casting dust on their heads, weeping and wailing shall cry and say: Alas, Alas, that great city, &c. 
Reu. 18.19.20  For in one hour she is made desolate. O heauens rejoice of her, and you holy Apostles and Prophets; for God hath punished her, to be avenged on her, for your sakes: When a mighty angel shall take that ston like a millstone, and cast it into the Sea, saying, with such violence shall that great city Babylon be cast, and shall be found no more. Happy were she if in this her day she could see her own nakedness, but it is hide from her eyes.  
33 Iesus came to iudgement into this world, 
John 9.29.  that they which see not might see, and such as see might be made blind. And happy were many if they were indeed blind, for so they should haue no sin, but seeing say, that they see, 
joh. Ibid. ult.  therefore their sin remaineth. This is great obstinacy and hardness of heart, they say they see, and yet are blind; had they but eye-salve to recover their sight but a little, they would behold with Elias seruant the cloud a far off, and prevent the tempest that is like to overtake them, in the great and final desolation of Antichrist and all his power. They may not like Thales be so rapt with contemplation of the high planets and stars, that they fall into a pit before they are ware. While they study nothing but pedigree, and to blazon the nobility of their ancestors, they see not the baseness and sordiditie of their own present estate. But howsoever it was in elder times, high over us, or far beyond us, that will neither assure us of our present state to be such, nor save our souls in the day of Christ. We see, and wish, that they could see, and had grace to aclowledge, that where was beauty, 
Esay 3.24.  there is baldness, where was a girdle there is a rend. This as ingenuously confessed, as it hath been most pregnantly proved, might be the repose of any honest true-hearted Christian man.  
34 To conclude, many were Abrahams children by natural, lawful, and lineal propagation, according to the flesh; but all these had not Abraham to their father by spiritual grace and faith: and when all is said and done, this is the onely circumcision of the heart, 
Rom. 2.28.  the praise whereof is not of men but of God.  
35 But let us suppose this question to be as reasonable, as it is common; and grant that an answer is thereunto as due, as the Romanists deem it, without exception. We will not refuse our aduersaries herein. That never too much commended Noble man, 
Mysterium iniquitatis.  the Lord du Plesseis, hath prevented me in this labour, by a large and a learned discourse of the progress and opposition of the roman religion, ab ovo ad malum, I may English it from the best, to the worst times: wherein this question is most demonstratively debated,& his aduersaries directly convinced. But his volume is not for every mans hand, nor for every mans purse. Therefore though I hold it impossible in a short Chapter, or indeed at all, to demonstrate their demands, answered in every particular, with all their circumstances:(& if I could, perhaps it would be tedious to produce all instances;) yet in some few Articles controverted between the Romanists and us, and those of greatest moment, I will lay open and show the beginnings, passages, increments and consummation( I hope I may as well presage their consumption,) of some of their doctrines, that the rest by them, may be discerned tanquam ex vngue lo, as the Lion by his paw; and then let the skilful painter guess Hercules stature by the proportion of his foot. 
Aulus Gellius.   
36 Howbeit let not our Romanists refuse to submit themselves to the same laws and conditions which they so clamorously lay vpon vs. Can they show every of our positions in Religion( which they gainsay) to be of a newer spring or growth, then from the Apostles times; when? where? how? by whom? &c. they first began, and so prove them novelties, as we will prove theirs? If they cannot, they do us wrong to demand that of us they cannot do themselves in the like case. If they can, let them descend to particulars, and we will either beleeue them, or show good reason why not. Let them plainly and directly show when the volume of the Scriptures of the old Testament began to be bound within the Hebrew Canon, as we hold at this day? we can tell when, and by what means many apocryphal writings were added unto them, Let them tell us what heretic or false harlot preferred the Hebrew and greek text of the old and new Testament, with the good Fathers of the primitive Church? We confess we do it, we can prove the Romanists do not; 
Esra. 2.62.  let them seek the register of Genealogies, as Ezra did, and see whether hold with the first and best antiquity.  
Let them except against this conclusion of our doctrine, We hold( or we account) that a man is justified by faith without the works of the Law. This we hold without gloss, 
Rom. 3.28.  without cavillation. Tell us who contradicted this, first? where or how this was once true, and is now false? Was Romes doctrine, now is not? If they can show him that first opposed this, they will find an heretic indeed.  
Let them confess, who put the commandement into the Decalogue, that forbiddeth the worship of Images? What heretic? what corrupted times? what infamous place? by what cunning? by what force, was this imposed vpon our Church? Not onely the first written Law of God, but also the first religion established in oldest Rome, even among Infidels, condemned such worship of Images as now Rome hath usurped, doing those things openly which the heathens were ashamed to do in secret; 
Plutarch in Numa.  who took it for a sacrilege, to present heavenly things by earthly, &c.  
37 That Angels should not be worshipped, because they are fellowes with the Apostles and Prophets. 
revel. 22.9. ●. John. 2.1.  That Iesus Christ is the onely Mediator, advocate and Intercessor: who only sitteth at the right hand of God, 
Coloss. 3.1. Heb. 12.2.  making intercession for us; who when we sin is our advocate with the Father: who as truly as there is but one God, 
1. Tim. 2.5.  so is there but one Mediator betwixt God and man, the man Iesus Christ: who hath promised, that whatsoever we ask of the Father in his name, 
joh. 16. Esai. 63.3. Heb. 9.12.  shall be given unto vs. Who hath trodden the winepress alone, and of all nations there was not one with him. Who hath entred into the Sanctum sanctorum, the holy of holiest, by the tabernacle of his flesh, and hath purchased eternal redemption for vs. Did Martin Luther, John hus, or John wickliff infoist these sentences into the Bible? or who was the first that by idle distinctions and vain sophistications, sought to make voided the fruit and comfort of these Scriptures?  
38 Let them show when the same new device of ministering the Communion in both kinds to the people, now used in our Churches: or the same commending of Scriptures to all nations in their own languages: or that there are but two ways for souls after their departure out of this life: or that all sins are mortal, and without Gods mercy would condemn us for ever: or that no pardons should be sold for remission of sins, by the Pope: or that it is better to mary then to burn. Whereunto Bellarmine giveth as flat contradiction as the divell did unto God, when he  told the woman she should not die, 
Bellar. de Monach. l. 2. c. 30  though she eat the forbidden fruit. Utrumque est malum& nubere& uri: imò peius est nubere, quicquid reclament adversarij: howsoever both he nought, yet the worse is to mary, whatsoever our aduersaries talk. Where he maketh Saint Paul his adversary, or at least woundeth him through our sides, and in both opposeth the Spirit of God. The Romanists would be ashamed to ripp up the beginnings of all these doctrines, they are too old for their learning; we can tell them when these began, and so can they if they list. We can discover when the contrary to these crept into the Church, some at one time, some at another, by often and frequent accesses growing to a great heap: as if Rome were the chief receptacle of all heresies.  
39 Now we will show how Rome departed from the faith, and hath harkened to the spirit of error, 
1. Tim. 4.1.  and doctrines of divels. Wherein we must not expect that a sudden destruction fell vpon them, 
Luk. 13.1.  as the fury of Pilate vpon the Galileans, or the tower of Siloah that fell on the Iewes in jerusalem; but one after another, as theeues creep in at a window to steal, by diuers means, by diuers men, at sundry times,& after sundry manners; for the most part with deep silence, sometimes with more ado; at all times with sin against God, and shane to their own faces.  
40 For the first three hundred yeares after Christ, though there were hot contentions about the observation of Easter, between the romans and the Grecians; and Victor Bishop of Rome took more vpon him then he carried away without just reproof of his compeers, who wrote unto him as to their fellow, not as their judge. Yet in all this time, and in all this controversy, not one word of commanding or controlling supremacy, no not so much as perking primacy, 
primacy. Supremaci●  which hitherto was not onely not born out of a presumptuous pen, but not begotten in an idle brain. All Epistles written from Saint Cyprian to Cornelius and Stephanus Bishops of Rome, are full of familiarity and brotherly kindness, without all swelling titles of superiority or subiection to or from either party.  
41 In the fourth age, in the great and first general council of Nice, order was taken with the Patriarks of Rome, 
council. Nicē. 1. Can. 6. Parilis mos.  Alexandria and Antioch, that they should be conformed one to another, and enjoy their equal rights each in his own province: so far was the world then, from so much as a thought of supremacy. About the end of this century, or the beginning of the next, there was some hammering in Rome about primacy, which full fain the Bishops of that sea would haue claimed, and did; and withall a certain superiority also in this, that appeals might be made to the sea of Rome. This affair, Zozimus, coelestine and Boniface, three Bishops of Rome in a rank, canuassed with all their wit and industry, yea and adventure, perhaps loss of their credits, with all posterity. They sought the consent of the council of Carthage, where were gathered two hundred and seventeen Bishops( among whom Saint Augustine was one,) for the approbation of their pretended claim. To induce them the rather, they alleged and urged a Canon of the council of Nice, wherein this should be ordained:( observe that no Scripture was yet distorted or abused to this purpose.) The African Fathers, for time but fourscore yeares after at the most, for calling Bishops, for learning renowned in their places, in number many, in integrity without exception, making search from all the eastern Patriarks, for the true and perfect copies of this pretended and sophisticated council, could find no such at home or abroad, in public libraries or in private studies, but all was mere collusion and imposture. And therefore those roman Prelates were so far from obtaining their purpose, that the learned Bishops in all probability, of purpose made a Canon, directly to prevent this presumptuous pride, and to smother this perilous monster in the birth. They made Canons quiter opposite to the Popes request, taking from them not onely the practise of appeals, but the very titles of superiority. No man in Africa might appeal ad transmarinas partes, to the parts beyond the sea: which was in plain terms, to Rome. No man should be called, 
council. Afric.  Summus Pontifex, Vniuersalis Episcopus, aut aliquid tale, chief Prelate or Pope, or universal Bishop, no by his leave, not the Bishop of Rome.  
42 In this passage, we observe a proud and presumptuous claim, enforced by many insinuations, and some false suggestions; but resisted, and in a maner slain,( but that Popes haue nine lives like a cat, who though they die fast in their persons, yet they hold fast in their succession.) It lay in this swoon till the dayes of lo the Great, a Pope of more then ordinary learning, and great boldness of spirit. Vpon competition which the patriarch of Constantinople pretended for the honour of new Rome, he stickled hard by his letters and his agents, to procure that which his predecessors had sought, but could never find; and do what he could, the council of Chalcedon, the greatest by many, of the four first, and the last of these best, gave Constantinople, paria iura, 
council. Chalced.  equal right with old Rome: yet the elder to go before, for reverence of the Cities antiquity, not for any words spoken by our saviour to Saint Peter. No otherwise then as the Ephesine and Constantinople council had concluded before. Sedi veteris Romae Patres meritò primatum dederunt, quòd illa civitas aliis imperaret: The Fathers worthily gave the primacy to the chair of old Rome, because that city ruled over others. No reason from divinity, but from bare, or at most, courteous civility. So that hitherunto, though a certain supremacy was aimed at by the Popes, yet could they never hit the mark of their design. The rather hindered therein by the riualitie of Constantinople, who wooed the same strumpet, and stayed Romes adulterous lust. Somewhat she got, ratione Imperialis civitatis, by reason of the imperial city, but no more then her sister, or brother if you will, the Sea and patriarch of Constantinople, who was equalled in all rights with her. With what mind Pope lo wrote that which followeth, was best known to himself: but well I am assured, that in this general he wrote well: 
lo ep. 53. ad Pulcheriam Augustam de ambitu Anatolij.  Superbum nimis est& immoderatum vltra fines proprios tendere,& Antiquitate calcata, alienum ius velle praeripere, &c. It is an over proud and inordinate conceit, to break over prescribed bounds, and despising antiquity, to wrest anothers right. And that one mans dignity should increase, to impugn the primacy of so many Metropolitans: and to wage a troublesone war against peaceable provinces, and the ancient holy council of Nice, and to dissolve the decrees of venerable Fathers, and to bring forth the consent of certain Bishops, whereunto a long succession of time hath denied effect. Apply this to whom you will, I am sure it taketh hold of the Bishop of Rome, for his ambitious usurpation.  
43 Some time after succeeded Pelagius and gregory the Great, in the sea of old Rome, when John a proud Prelate and a turbulent, sate at Constantinople. This fellow, as it seemeth, not contented with an equality, set up his ladders of pride, and began to scale the sea of Rome for superiority. Those Bishops of Rome, who were not taken with the sweet bait of earthly honour, by all means withstood him, not onely in his own claim, but also in themselves, in their predecessors, and in as much as in them lay, for their successors for ever. 
Ex Registro, l. 4. Epist. 30.32.38.39.& aliis. 〈◇〉. epist.  Saint gregory is full of most vehement invectives, to the Emperour Mauricius, the Emperesse, to John himself, to other Bishops, against the very titles of superiority. For himself, Remouete abauribus meis remove from my ears this proud title. While you attribute too much unto me, you derogate too much from yourselves. For his predecessors, Nemo decessorum meorum, None of my ancestors haue usurped such a profane title. For his successors, Ego fidentèr dico, quisquis se vniuersalem Episcopum appellat, vel appellari desiderat, in elatione sua Antichristum praecurrit: I speak it confidently, whosoever shall call himself, or desire to be called universal Bishop, in his pride he forerunneth Antichrist. Here is no illusion, no tergiversation, no distinction of old stamp, or new strain, that can help in this case. These withstood it in others, renounced in themselves, would not take it when it was offered, would prevent it in their succession. And therefore until six hundred yeares after Christ, though the leaven was laid, yet was not the batch made; the Church was not yet infected with the poison of supremacy: which afterward became the utter bane therof. All this while see, there was hewing and hammering about the title of supremacy and universality, but the intended idol was never perfected nor placed in open view to be adored, as since it hath been.  
44 Not long after, this mystery of iniquity, in the dayes of Phocas the Emperor, that had murdered his master Mauricius, and usurped his crown, began to work more strongly. 
joan. de Paris. de potest reg.& Papal. c. 13.  For, Bonifacius obtinuit à Phoca, vt R. Ecclesia esset caput omnium Ecclesiarum: Boniface( Bishop of Rome) obtained of Phocas, that the Church of Rome should be the head of all Churches. The seed that was sown before, and sprouted a little, as it shewed the least life, was ever trodden down, though not thoroughly weeded up, by the renowned Fathers in their several times. But that wherewith the swelling sea, which long hath fomed out her own shane, 
Iud.  had in her pride conceived in the hearts of some of her Bishops, came now to the travell in the dayes of Pelagius and Gregory, was brought forth into light in the dayes of that Boniface, grew up and gathered strength in succeeding ages under Gregory the second, Constantine and Zachary, increasing somewhat more and more in every Popes time, till sylvester the second gave full possession, by tradition of himself body and soul to the divell; then the Pagiant began to be played openly vpon the stage and theatre of the world, by Gregory the 7, who set it forth, not onely as a grown man, but as an overgrown monster: and strengthened it with cursings, excommunications, interdictions, absolution of subiects from dutiful obedience, exposing the Empire to rapine and desolation. Which times considered or observed not, how the Pope like Iulius Caesar, 
Plut. in caesar.  interchangeably conquered the Emperours with the roman weapons and souldiers, and won the Romans by the gold and spoil of the Empire. Finally, Innocent the third furnished it, not onely with temporal armies against the Emperour Otho, but with two Priestly armies of infernal locusts, the Dominicans and Franciscans, who haue ever since supported the Church of Lateran, as Innocentius dreamed. These being almost rotten, and through their ambitious hypocrisy, near their ruin, the Iesuites with their science falsely so called, their policies in States, insinuating into Courts, their currying favour with Princes( which Claudius Espencaeus misliketh utterly) their lying on all advantages, 
In 2. Tim. 2.  their equivocations and mental reservations, haue engrossed the opinion of the blind deceived world, to be as learned as the Scribes; and the Capuchins for seeming holinesse, like pharisees among the Iewes. These are Antichrists hands and feet, the breach of his nostrils, and the life of his soul. The rooting out of these, will be the confusion of their grand master the Pope& his kingdom for ever. Finally, as the schoolmen grew, so grew the Popes errors: as the Canonists multiplied, so the Popes honour and titles increased. He was come from Bishop to Archbishop& from Archbishop to patriarch before: but to be Papa alone, Summus Pontifex, Pontifex maximus, Optimus Maximus, Sanctissimus, divinum numen, Dominus Deus noster. Pope alone, high Priest, chief Bishop, greatest and best, most holy, our Lord God; these titles came in by the ambition and flattery of the Popes clawbacks, who depended on him, abhorrent from all antiquity, which in the first and best ages of the Church never knew them. Farther antiquity perhaps they may find for some of these among the Iewes and Gentiles, but never among the Christians. And howsoever, nomen Deorum, the name of Gods( in the plural number) was given to Angels and Saints of God; yet the name of God was never given to man or angel, 
Theodor. hist. Ecclesi. l. 5. c. 11.  but to the blessed trinity properly and directly, metaphorically to the divell, vsurpedly to the Bishop of Rome alone. Herein any indifferent reader may find a beginning, a station, a progress, and proceeding of this greatest mystery of impiety, with all these Iesuites circumstances, reasonably and sufficiently deciphered and described.  
45 The next great Idol of abomination, bigger then Nebuchadnezzers image that was set up to be worshipped in the valley of Dura; 
Daniel 3.  or the great Colossus at the entrance of Rhodes haven, is transubstantiation, which was known neither by nature nor name in the primitive times of the Church: no Father teaching it, no council confirming it, no History recording it; but certain emphatical and pathetical, some metaphoricall and hyperbolical speeches of the Ancients were first delivered by them, to move affection and devotion in the Communicants: which afterward through ignorance of times, were drawn into a literal and more gross sense, and in time more gathered then was ever scattered, more supposed then was ever meant. Afterward it grew into question, then into strong opposition, and became a controversy; which will ask no better confutation, then to find the truth of a miracle; therefore I would crave in this controversy but one instance or exception in all the Scriptures or any approved author: What miracle was ever wrought, whereby the senses were not convinced of the truth thereof? as when water was turned to wine, it disisted to be what it was, and appeared in colour, taste, smell, and comfort to be wine, and no water. So of others, which is not in this, nor ever was, nor will be found. Berengarius a learned man, and in all likelihood others with him against it: the schoolmen and Friars disputed for it: the council of Lateran concluded it: Pope Innocent confirmed it: many a good Christian was burnt for it; and so this mystery of iniquity was fulfilled.  
46 This bastard as the former, was long begetting in obscurity; 
ovid.  as the night was lengthened when jupiter begot Hercules; but it lay many yeares suppressed in the womb before it came to the birth; then kept secret, as Saturns sons in the mount Ida, till opportunity came to make it known that the council received it into the Church, that the Pope admitted it, as an article of his doctrine. It was swaddled in the clouts of Schoolemens distinctions and sophistry, it was clothed in the habit of superstitious devotion, fed with the brains of idle imagination, protected with the power of Church censures, graced with papal Decrees and authority, set up in the Temple to be adored for an idol, and finally by the instigation of the importunate and potent clergy, defended by the material sword of imperial majesty. These two Idols, the supremacy and transubstantiation, under pretence of eclesiastical power, and lowly devotion, haue exhausted more blood then all the other articles of the roman Synagogue, more for quality, more for quantity.  
47 For the supremacy Kings and Emperours haue been excommunicated and deposed, their armies destroyed their lands exposed to rapine and ruin, their persons murdered, their posterity rooted out, their very souls( as far as the Popes brutum fulmen could reach) by censures devoted and accursed as black as pitch, to everlasting damnation. For other men of all ages and sexes, learned and unlearned, men and boyes, women and girls, clergy and laity, the superior reverend Prelates, the inferior painful Ministers, 
Acts and Monuments, all former stories. Cranmer. Ridley. Latimer, &c.  haue been consumed with the cruel torment of fire, and been burnt unto ashes, their bodies after death digged up, and their bones burnt in the streets. Alcides strength was exercised in taming monsters, these monsters are occupied in murdering men. 
Psal. 137.9.  Blessed shall he be that shall serve this child of Babylon also as its Proctors haue served us, yea happy shall he be that taketh this bastard brood while it is young, and dasheth its head against the stones: so shall it not need to be brought into after question.  
48 Do we not know, that Saint paul warned the Colossians, 
Col. 2.18.  Not to be deceived through humility in worshipping of Angels? This afterward crept into the Church, broke into an open heresy, 
De Haeres.  censured by Epiphanius with the place where it began, though he doubt of the Author: Afterward put by Saint Augustine into his Catalogue of heresies, 
Ad Quodvult deum, haer. 39. Haeres. 38.  and noted for no other error but Cultus Angelorum, the worship of Angels. And Prateolus, no flatterer of us, chargeth them with nothing but, cum adoratione Angelorum, vnde Angelici dicti, the adoration of Angels, whence they were called Angelists. 
Angelists.  These being long butted after Saint Paules time, by the space of about 200 yeares after our saviour Christs incarnation, revived under severus the Emperour and Victor then Bishop of Rome; this is now catholic roman doctrine, good and sound, that Angels may be adored and worshipped. It was an heresy in the primitive Church, it is none now at Rome; how can these new pretended catholics make that a verity by their usage, which old Christianity hath accounted an heresy, with utmost detestation?  
49 What a little Babe was our saviours mass( if he ever had any, as he never had) when it was no longer then is set down by the evangelists and Apostles, with the bare words of institution? how little grown, when Saint Peter added but the Lords prayer? Suppose Saint james added somewhat, Saint basil a little, Chrysostome not nothing, yet these are now confessed counterfeits. 
De inuentione rerum, l. 5. c. 11.  But take polydore Virgils collection of all the scraps, and patches of the mass, and see what a huge mass, of so little a mite, is made. coelestine brought the Introit; Damasus or Pontianus, the Priests confession; gregory the Antiphona, and the Kyrie, with other accidents; Telesporus, Glory be to God on high; Gelasius the conclusions of the prayers; Saint jerome the Epistle and gospel; others other pieces and additaments. In process of time it grew to be a huge monster, so degenerating from Ambrose, from gregory, from all antecedent times& forms, that the council of Trent deemed it to be out of all order. pus Quintus turned the inside thereof outward, and pruned and pernd it, washed it, swept it, like the maw of a venomous beast, full of all filthy and poisonous infection. And after all reformation, is left as deformed and unlike the first simplicity, as a proud perking and vain strumpets apparel and gesture is unlike an ancient matrous modest and comely attire.  
50 What was the heresy of the Collyridiani? Was it not for adoring the blessed mother of God, the virgin mary above a creature? for attributing more unto her then God, or true religion would allow? And could they give her more then the Romanists do at this day? They make her queen of heaven, assumpted into the nature of the Godhead, as if she had authority over her Son,& he at her commandement. She is made the mother of mercy, 
D. Anton. hist. part. 3. Tit. 23. c. 3.  when Christ reserveth only iustice for himself; she treadeth vpon the serpents head; she gives the book, Christ gives the Lacons which are the beads; as if she taught men, Christ but children; 
Costeri Enchirid.  she gave strong meate, Christ but milk: as in the fronts of diverse books is pictured. How say you if she be preferred by Gregorius Valentia before her son, 
Greg. de Val. Laus Deo,& B. virgini Mariae, Deo: item I.C. honor& gloria: ad finem lib. de Epis.& Presb. differentia. Laus Deo& Beatiss. virg. Mariae, ad finem lib. de Indulgentijs Sometimes the Virgin is after her son.  and placed with two persons of the trinity, as if she were the third, and the holy Ghost quiter left forth? This is it often, Laus Deo Patri, nec non beatissimae virgini Mariae,& eius filio Iesu Christo, Praise to God the Father, and also to the most blessed virgin mary, and to her son Iesus Christ. First God the Father, then( shall I say) God the mother( what intend they else?) the blessed mother, and last her son. The holy Ghost either wilfully cast out, or carelessly neglected, or ill forgotten, or worse forsaken, for he forsaketh them that forsake him. I know not how they can excuse these things, they cannot exenuate them, they may not deny them. I can find no odds between the old heretics& these, but that these are manifoldly more gross and blasphemous then ever they were.  
51 Chazinzarij, as in their own tongue, Staurolatrae in the Greek, a branch from the stem of the Armenian heretics, had their name according to their doctrine, for yielding divine worship to the cross of Christ, were anciently condemned heretics. 
Tho. Aquin. p. 3. quaest. 25. art. 2. Magistralem Cononicum Aegidium. Vellosel. aduert. theolog. Schol. in 5. Tom. Hieron. ad 10. quaest. Suarez. 3. part Tho. tom. 1. disp. 54. sect. 4.& 56.2.  Who exhibit this honour more directly, more grossly, more palpably, more idolatrously then the Romanists do at this day? who not onely practise by the ignorant people, but teach and defend in open schools, the worship of the cross with that very latriâ or worship which themselves confess, belongs soly to the blessed deity, and the persons in trinity;& not onely that very cross whereon Christ died, but every cross of whatsoever matter, made unto the similitude thereof. For denying whereof one Giles a Spaniard was burnt at Siuile by the Inquisition, after he was condemned for an heretic since the council of Trent, ob latriae cultum Cruci denegatum: For that he denied divine Worship to the cross.  
52 The first forbidding of marriage in holy orders began long after the Apostles times, 
author. comment. in Epist. ad Rom. nomine Ambro.  who were married themselves, for the most part. The prohibition entred not in all at once, but the prime motion was, that those which were married, should not be received: then, that those which were actually married, should be separated from their wives. This in the beginning touched but Bishops& Priests, afterward Deacons, then Subdeacons and all. At first it was rather persuaded, as of congruity, afterward imposed as of necessity. Some countries were long freed, after others were enthralled; some stood out, and would not yield. Some Popes saw reason to take wives from the Priests, 
pus 2.  others saw greater reasons to restore them. It was but late since it came to this, that it were better for a Priest to hold many whores, 
Pigghius.  then one lawful wife: That a man who hath married a widow, or successively two wives, is thereby made irregular, and can not be made Priest without a papal dispensation; and yet if a man after the decease of his lawful wife, keep queans, be they fewer or more, he may be made Priest without dispensation; whereupon the gloss confesseth, 
Gloss.  that whoredom hath greater privilege, then honest marriage. 
De inuentione rerum.  Polidore Virgil out of antiquity assigneth the times, and the Popes names, when and by whom this thraldom was brought into the Church; to whom I refer the reader. There seemeth by Socrates, 
Socrates.  that a motion was made hereof in the first council of Nice,& almost accorded against this marriage: but that Paphnutius by alleging Scriptures, brought the Fathers into a right mind. After this, Siricius was the first that imposed single life, and that was on the brink of 400 yeares after Christ. Which a roman ear should not endure to hear, 
Ad Pammachium.  as Saint jerome speaketh: yet did it remain indifferent many yeares after that, until after a thousand yeares, Gregory the seventh a most lecherous Pope, if historians give him his due, partly by severity of Canons, and partly by tyranny in persecutions, enforced it, to the overthrow of chastity and common honesty.  
53 The second doctrine of divels, which is abstinence from meats, which God hath created to be received wtth thanksgiving, was not in the Apostles time, but by Saint Paul prophesied that it should be: When the bridegroom was taken away, 
Mat. 9.15.  the disciples fasted in those dayes, and out of all doubt the Saints continued in fasting and prayers day and night, used it as an especial furtherance of devotion. Howbeit this continued long without choice of meats, precise set daies or times, distinction of flesh or fish, or any apish imitation of so holy an exercise, by supply of all delicate junkets, in stead of more gross diet. 
Prateolus ex Euseb.& Niceph.  We can tell that Montanus was the first that prescribed laws for time and maner of fasting, and imposed that with command, which before was voluntary and permitted to public or private occasions, as the Church in general, or the Saints in their particular were moved. Manicheus followed, and not onely manned out Montanus device, but added of his own, and attributed uncleanness to some meats in comparison of other, 
Aug. ad quod vult deum.  and their Illuminates might eat what their novices might not, or the novices what the Elders might not. That which heretics brought in, that superstition apprehended, policy maintained, tyranny enforced, and so it standeth at this day. The Romanists themselves know the times, the places, the persons, the opposites, withall other their circumstances in these things, and yet defend the same heresies in their words, and like false tradesman, offer the same cloth, closer and hotter prest, with a faire gloss, but the same in substance, and impose their observations vpon mens consciences on the peril of their souls.  
54 Our saviour Christ left two Sacraments in his Church to be used according to his ordinance until he return unto iudgement. These we haue held, and reverently observe. The Romanists haue found five more, how long did they seek them? where did they find them? A thousand yeares was this Cockatrice in hatching, came out of hell just at the losing of Satan. 
De Sacramentie. l. 2. c. 25.  For Bellarmine confesseth that the precise number of seven Sacraments hath no further antiquity then 600 yeares. The first finder was Peter Lombard, his fellowes the schoolmen, the foster fathers. This was never known to the ancient Fathers, never heard of in the primitive Church, never thought of by the Spirit of God in the holy Scriptures. Bellarmine loues to be opposite to the Doctors of reformed Churches; they haue confined antiquity to the first six hundred yeares, and Bellarmine will prove by the last six hundred, which is old enough for his new religion.  
55 Let all our Romanists show when Images were so much as spoken of before the first council of Nice, but in utter condemnation and detestation of them? So writes Clemens if he be the man. 
Lib. 5. ad frat. dom. adverse. haeres. l. 1. c. 24. lib. 4.  So Irenaeus writing of the Carpocratians and gnostics. So Origen against Celsus, who objected that the Christians had then neither Images, nor Altars, nor Temples. Which Origen is so far from denying to be true, that he saith plainly, It cannot be possible, that any man should worship God and an image. Not long after that council of Nice, the Elibertine council provided precisely by a Canon, Placuit picturas in Ecclesia esse non debere, ne quod colitur& adoratur in parietibus depingatur: Our pleasure is, that there be no pictures in the Church, lest that which is worshipped and adored, should be painted vpon walls. 
Bellar.  It is strange to consider how Bellarmine first extenuateth the credit of this authority by the paucity of the Bishops, and the obscureness of the place; then would shift off their meaning, as if it were intended onely for pictures painted, and not for images graven,( where he forgets his ten commandements:) nay, 
Gods commandement greater then a council, forbids graven images.  his wit can fetch out an argument from thence to prove the antiquity of Images; for if they had not been before, they had not been forbidden then. Yea and for the authority of them, for a fault was reformed, that they should not be so basely painted, but fairly carved. This is the substance of Bellarmines dispute, to illude this ancient council. Is it not more likely, that the Christians before that time, in the dayes of persecution had no images, because they had no Churches? And that Churches then beginning to be built, some Christians for ornament, others not so well weaned from their heathenish fashions, for imitation, began to adorn them, as they thought, with such devices? and that therefore the Fathers of the council made void what was either executed or intended, and sought to prevent what might follow thereof. 
De inuentione rerum. l. 6. c. 13.  Which is fortified by Polydore Virgil, vpon the authority of Saint jerome, who saith, that Simulacra omnes ferè veteres fancti Patres damnarunt, ob metum idolatriae: Almost all the ancient holy Fathers haue condemned images, for fear of idolatry. To descend unto particular testimonies of the Fathers in following ages, were infinite and tedious, and sufficiently delivered by those that writ of this common place. We know how vehemently this question was ventilated from East to West, in the more corrupted times of the Church, not onely by scholastical arguments, but by imperial violence, setting up and plucking down, maintained and opposed, until in that partial and unlearned second council of Nice it was confirmed. Where it was disputed by ridiculous reasons, fearful abuse of Scriptures, absurd and false forgeries gross flatteries of the superstitious Emperesse, feigned miracles, and finally by the strong hand of earthly power, against the district commandement of almighty God, the perpetual current of caconical Scriptures, the writings and practise of the ancient Fathers. This council was repealed and made voided, and pronounced to be no council, 
By Carolus Magnus.  in another council of Frankford. Many good Christians since haue spent their blood in opposing this idolatry; and yet the Romanists defend it as a chief article of their corrupt faith.  
56 Indulgences and pardons, for sins past, present, and to come, were not in the primitive Church, the ancient councils were never of counsel with them, the old Fathers never favoured, nor so much as savoured them. When invaded they the Church? I may say, when the Popes began to be insolently proud, and basely covetous. But a catholic roman would rather hear a catholics opinion or two: Polydore Virgil tells you, 
De inuentione rerum. l. 8. c. 1.  that Coeperunt indulgentiae postquam ad Purgatorij cruciatus aliquandiu trepidatum est: Indulgences began after the pains of Purgatory were a while trembled at. But Bishop Fisher the Popes martyr, and therefore true to his triple crown and dignity, that should haue been a cardinal if his hat had not wanted a head, and therefore well deserving of his master, answers the question when Indulgences began, thus: 
Fisher.  Ego respondeo, non satis certò constare, à quo primùm Indulgentiae tradi coeperint. Apud priscos, vel nulla, vel certè rarissima fiebat mentio de Purgatorio. quamdiu nulla esset cura de Purgatorio, nemo quaesiuit indulgentias, nam ex illo pendet omnis indulgentiarum aestimatio, si tollas Purgatorium, quorsum indulgentijs opus erit? I answer ( saith he) that it is not very certain from whom pardons took their beginning. Among the ancients there was either none, or verily very little mention of Purgatory. As long as there was no care of Purgatory, no man sought for pardons, for vpon it depends all the estimation of pardons. If you take away purgatory, what need of indulgences? Here we find a double confession, that both purgatory and pardons were of late invention. Or if they will allege their Doctors, 
Plato. Virgil.  Plato and Virgil for the antiquity of the one, or some counterfeit decretal Epistles of Popes for the others authority; yet it was long ere either crept into the Church, or were feared or believed of Christians.  
57 Communicating under one kind, and depriving the people of half the Communion, or cozening them with an vnconsecrated cup, to blear their eyes& stop their mouths, was never dreamed of in the primitive times of the Church. Stephen gardener cannot tell when it began, but he saith, 
In his divels sophist.  that Some think it sprung onely from a certain superstition and simplicity of the people. The Trent traitors confess it was instituted and practised by our saviour Christ in both kinds. It continued so in the primitive Church; Saint Cyprians time allowed the Sacrament according to that first institution. And before him justinus Martyr. All the Fathers with one consent follow in the same mind. No man for a thousand yeares gainstood or gainsaid it. First, it was neglected by the ignorant people, then filcht away by the Priests, then murmured at again by those that lost it, then defended it was by those that stolen it, and the stronger part bare away the bucklers in these latter base conventicles, and now it is fenced with fire and sword. In which one case, see the strange outfacing impudency of a seruant to the man of sin and father of lies, he serves two maisters who boldly avoucheth that Nemo fuit unquam qui modò vel sacras literas seriò legerit, 
Socol. Annot. Censu. Orient.  vel antiquitatis Ecclesiasticae aliquam notitiam habuerit, velqui saltem sobrio& quieto animo res sacras tractauerit, qui utriusque speciei vsum magnopere necessarium esse iudicarit: There was never any that had seriously red the Scriptures, or had any understanding of ecclesiastical antiquity, or ever handled holy things with a sober and quiet mind, which ever judged the use of both kinds greatly necessary. An audacious speech, not onely against al antiquity, but in truth most impudently avouched without authority, sap or sense.  
58 Auricular confession found some hole to creep into the Church. It was soon abused, 
Socra. l. 5. c. 19. Sozō. l. 7. c. 16 Niceph. l. 12. c. 28. Chrysost. de Lazar. hom. 4. De Poenitentia, hom. 5.& aliis homilijs.  then disclaimed and cried down, then received and admitted again: but was long practised as voluntary for good counsel, not coactive to receive penance. used for comfort to the weak, not to tyramnize over mens consciences: for some, whose special case may require it, not for all, that need none of it.  
59 What shall I speak of praying to Saints, not onely as Mediators or intercessors, but as helpers and saviours: not by their prayers to God, but their own merits: not as Gods seruants, but his fellowes, nay perhaps his betters? If we consider their might and miracles, their Churches and chapels, their oratories and offerings, the dayes feasts, and eves fasts dedicated to the Saints, you shall easily find many more then were ever consecrated to God the Father, son and holy Ghost. Insomuch that there is great probability, that if the Church of Rome had proceeded without stop, heaven would haue been turned from the monarchical government of one onely true God, into an aristocratical commonwealth of the Angels and great Saints, or into a democratical confusion of all the Popes canonised creatures, beginning at Nereus the father of the gods in the Poets register, and ending at Nereus the last I know in the roman calendar.  
60 Pilgrimages to these Saints and their shrines. As if God were not as near them at home, as in a far country. Or as if a Saint can hear us better in spain or Italy, then in Scotland and England. Or as if nothing, but far fetched and dear bought, would serve their tooth, that is, of the new cut and last invention. Let our aduersaries show their beginning; we can tell when they were not so much as thought of in the Church of God. Will they set us to seek their Masses private and public, high and low, for rich and poor, for sick and sound, for living and dead, for kings and paisants, for reasonable creatures, and for hens, and for swine? Such pennies such Pater nosters, such oblations such priests, such sacrifices such incense, 
Destructorum vitiorum, cap. de Acidia.  as the divell said to two young Friers, when like slouens they mumbled their matins in their bed. And yet these be the onely Antiques of the world. We need not seek them, let them find them themselves who would haue them; we know they are not in Gods treasury, where is all good, new and old.  
61 I could instance in many circumstances that concern these principals. The equalling of the Apocryphals with the canonical Scriptures. Their denying the vulgar to haue them in their own tongues. Their impudent and sacrilegious denial of the Scriptures to be sufficient unto mans salvation. Their keeping their prayers darkened like Ceres service, 
Plutarch.  or Numa his secrets, that the ignorant and untaught people may not understand their religion nor the reason of it. That the host must be reserved, carried about, sometimes on foot, sometimes on horseback, vpon a white palfrey, ever with a canopy to keep it from rains wet, or suins burning. That it be adored with gaze of the eye, beating the breast, bowing the knee, prostrating the body, and all signs of reverend and divine worship that can be given by a mortal man, yea to the true and everliving God. That there is power in holy water, consecrated beads, wax, candles, medals, Agnus deis, annulets, hallowed crosses, palms, and such like babbles and childrens lacons, like the heathens holies: As holy walls, 
Plutarch.  holy virgins, holy books, holy lamp, holy relics, holy band, holy dragon, holy race, holy banner, holy wars, holy dayes, holy fire, holy monuments, holy candle, holy ceremonies, holy cornell trees, and other holy things, holy games, even to the holy goose, the best keepers of their gods. These and more had the heathen, some of these and many more haue the Romanists, either from them, or of a newer erection: to pardon sins, to defend from enemies, to save from shipwreck, to cast out divels, to do almost any miracles. That some dayes are better then other, not onely for the use, because they therein serve God, but for the very dedication though not instituted by God. That the Church should haue her five commandements, as duly and better observed then God his ten. That women may baptize children, and Priests bells( a service good enough for Baals Priests.) That God the Father, and the holy Ghost may be pictured, and their pictures worshipped. That subiects might kill kings for heresy, if the greatest heretic in the world, or Antichrist himself pronounce him so to be. That the Pope should forsake his Christian name, when he is first chosen, as if ipso facto he renounced his Christianity. Contrary to Saint Peter, who had a surname given him as added to his other, not his proper name changed for pride and singularity, rather attributed by his master, then usurped by himself. That the Pope hath both swords, and power to depose Princes. That his supremacy admitteth no bounds nor limitation, but passeth from soul to body, from goodness to goods, from spiritual to temporal, from excommunications to depositions and exterminations, and reacheth from earth to Purgatory, and from heaven to hell, and there I leave him.  
62 It would be tedious and troublesone to remember all. These are more then a good many. Sufficient to show mine intention proved, and their request satisfied, that of all things the Romanists hold against that truth which is maintained by the reformed Churches, we can prove these circumstances they required, in each of their particulars, although with reasonable and unpartial men we might easily take a more expedite course.  
63 For why may not all their questions be thus answered? whatsoever is not contained in the Scriptures, nor was practised in the primitive Church within 600 yeares, may be suspected, examined, and if cause shall appear, cast out of the Church. 
jerome.  For such things Eadem facilitate reijciuntur qua admittuntur: Are with as great facility rejected, as admitted. New cords could not bind samson when he used his strength, 
judge. 16.12.  these new devices cannot bind the conscience of a constant Christian, that knoweth the truth, and is contented to be ruled by it.  
64 Ezra was a wise Scribe, and experienced in the law of Moses, and endowed with the spirit of prophecy. A question grew, 
Ezra 2.61.  whether the sons of Barzillai were of the race of the Priests? Did they bid Ezra prove when they came in? or did Ezra bid them prove their lawful descent, or they should be thrust out, and so were, and forbidden to eat of the most hothings? Our case is the same. The Romanists pretend and avouch all these doctrines to descend from the Apostles and primitive Fathers. We deny it: who shall prove? Shall we disprove their pedigree? or shall they prove their own? Because we cannot deduce them from the line of apostolical doctrine, therefore we refuse them. Let them not tell us now of their rotten worm-eaten chair, or succession of Popes so often interrupted: that is not our question. Let them prove their doctrine primitive and most ancient, we are willing to embrace it with hand and heart: otherwise we say of as much as wherein they dissent from us, that we know when none of it was in the Church of God, that all of it began after the writing of the new Testament; that most particulars of it hath both time, place, and persons name, when, where, and by whom, they were brought in. That they came in, not like a true man by the door, 
John 10.  but like a thief that creeps in at the window, or breaks through a hole in the wall, to rob and to steal the hearts and consciences of men, not at once, as a tempest, but by little and little, like a soaking rain, which wets to the skin before it beats on the face.  
65 Rome hath not been swallowed up at once, in a few dayes with water, as the old world was drowned; 
Gen. 7.  nor consumed in an hour, 
Gen. 19.  as sodom and Gomorrha was with fire and brimstone: but at diuers times, and in sundry places, many crept in, men of corrupt minds, and destitute of truth; which thought that gain was godliness. 
1. Tim. 6.5. 2. Tim. 3.8.9.  Who as Iannes and jambres withstood Moses, so those also resisted the truth, men of corrupt minds, reprobate concerning the faith. But such shall prevail no longer, for their madness shall be evident unto all men, as theirs also was. They soaked into the hearts of the simplo, and distilled their poison with sundry devices, and then delivered it to kings in the whores golden cup.  
66 To conclude, that there is insignis mutatio in the Church of Rome, all good Christians may easily see, and lament over her as our saviour did over jerusalem, 
Luke 19.  that would not know the day of her visitation. By what degrees she hath fallen thereinto, it is curiosity to be over inquisitive. It behoves herself to call for help in time of God and of good men. We will not cease to pray that she may turn unto the Lord, and he might heal her. For as yet though we haue cured her, she is not healed.  
67 Rome was a Church, but she is a Court. She had good Bishops that became martyrs for the testimony of the gospel; she hath wicked tyrants that make martyrs, and despoil the Church of her spiritual patrimony. She was a spring of religion and virtues, she is a sink of superstition and iniquity. She was a worthy mother that nursed children at the teats of the old and new Testament. She is a cruel stepmother that seeketh to poison and murder the dear children of her pretended husband. cardinal Bellarmine confesseth a time when Popes degenerated from their predecessors integrity and innocency. 
Bel. Chronolog. circa annum 1029.  His temporibus, in quibus Romani Pontifices, &c. In these times wherein the roman Bishops began to degenerate from the piety of their Ancestors, the Princes of this world flourished in holinesse. So that howsoever or whatsoever they were at first, they may be without absurdity and are without all question most erroneous and wicked now. If Peter the teacher of the Iewes, and paul the teacher of the Gentiles were their founders; yet their degenerated followers, as Peters, denying their master, as Saules, persecuting and making havoc of the Congregation of God, are confounders of all religion and piety. If yet any ask how this might come to pass, let them search the monuments of oldest Rome, and they may behold the perfect picture of her unhappy estate, as in an emblem set out to life.  
68 Romulus issued but from a small beginning, yet increased to great power and strength, to the support of his subiects, and the terror of his enemies. How did he rise? By war and bloodshed: How did he proceed? ask the story. His power being grown great, 
Plutarch in Romulo.  his weak neighbours did submit themselves unto him, being glad to live in peace by him. His stronger neighbours were afraid of him, envied much his greatness, and did hold it no policy to suffer him thus to rise in despite of the world, and would fain haue clipped his wings. Howbeit he was not onely flush or flig, but high flown, before he was so well observed as that he might be easily prevented or suppressed. But now all the Christian world may see, and haue good cause to mourn, that this brood of Romulus the Parricide retaineth yet the ravening quality of that wolves milk. Which though it could not ●hew itself in the poor cot●age of his first education, with I a●stu●i● kept under by ●he fear of persecuting Tyrants; yet after set at liberty, and gathering strength, he builded up a city in blood, and hath erected a Babyloni●●all Tower with fire and sword, though to his o●n glory for the time( y●● for his confusion& condemnation in the end, and without repentance, for ever.   

CHAP. XVIII.  
By what principal means was the apostasy of the roman Church begun, strengthened, and so long continued?  
ALthough most diseases of the natural body haue insensible beginnings, yet afterward they are felt and easily observed, in their increment, state, and declination. So in politic bodies, whether of Church or Common-wealth, ill humors engender, 
Vt, supra 17.  it is hard to know how; but when they increase, they are felt by the patient, and discerned by the physician, and in despite of both they will hold a state for a time, until by good means they be brought to decline: the while recovery standeth ever doubtful, sometime desperate. This hath been the case of the roman Church. Her diseases had secret( as I may call them) influences and insinuations, though felt by some, yet not attended by many. They increased to a deadly and desperate sickness, neglected all counsel, refused all physic, cast up all cordials, whereof many a good physician, or at least the best physician of our souls might say, Curauimus Babilonem,& non est sanata. 
Ierem. 51.9.  Babylon was long in cure, but never healed.  
2 For the breeding and increment of the disease, the former Chapter hath discovered. Now it is worth the observation, how that Synagogue stood like a mere mortuum, a dead sea, though now and then a little agitated with the tongues and pens of a few conscionable men in their generations; yet vnmoueable in the main, as supported and maintained by impregnable forts, 
Gen. 11.4.  that menaced heaven like the tower of babel, and could never be demolished but by divine providence from heaven,( for who could withstand Nimrod of Rome that mighty hunter) when the outward face of the Chucrh spake all but the language of Rome, as if Israels tongue had been more then half turned into Ashdod, 
Nehem. 13.  and could not speak Scripture language. until it pleased God to turn the curse into a blessing, and to discover the hidden and almost outworn Hebrew and greek tongues, the originals of the divine Scriptures, and to open the heart of that Bezaliel or Aholiah that by Gods inspiration devised printing, 
Exod. 31.2.  by which the gospel was dispersed into diuers nations, in the dayes of reformation, as it was by the Apostles who spake all tongues, at the first teaching and information thereof.  
3 In this discourse I must distinguish times; those of former ages from these present dayes. For they had not one shift to ten, which are now found out and practised. For as in a kingdom of darkness, there may be many a candle light, and shining, and yet the kingdom remain dark, save onely near to that little light; and therefore less ado need to be made to preserve the darkness. Either putting them out, 
Mat. 5.15. Mark. 4.21.  or covering them under a bushel, or setting them under a bed, would serve the turn. But when the Sun casteth forth the brightness of his beams, and that all darkness beginneth to be dispersed, then the children of darkness begin to stir, not onely to preserve the darkness wherein they were, by opposition to the light, but also turn light itself into darkness, or would if it were possible. The state of the roman Church had a long night of darkness, 
John. 3.19.  which continued the longer because men loved darkness more then light, For that their deeds were evil. Now and then, and here and there, there was a Beda, or a Bertram, or a Bernard, or such like Bees that offered hony, and yet did sting the roman Church, for their manners, and gave some light in some particulars with their doctrine. Others more vehement, as John wickliff, John hus,& jerome of prague, with many others needless to be name,( a few lights I confess, in such a kingdom of darkness) of whom some were kept under with little or no preferment, that their light might not shine abroad though it did appear to some; but others were clean put out, their bodies alive, or their bones being dead, were burnt to ashes.  
4 But the Romanists in our age are like fishes in a pond, from whom the water is drained. As long as they had water at will, though it were never so muddy, yet they were pleased well enough with their gross element: but when the water is drawn from them, and they begin to be skanted, they leap, and they frisk, and flap with their tails, though they are rather hurt then helped thereby. So they, as long as they lived in possession of their own broken cisterns, 
jer. 2.12.  and enjoyed the contentment of their muddy waters, they stirred little. But since by the warmth and summer of the Gospel, their filthy pounds are almost drained, and they left to the open light, their Pope, their Cardinals, their Friars, their jesuits, their agents of all sects and factions, leap, and frisk,& tumble head over tail, from country to Court; from nation to nation: 
Mat. 12.43.  like the unclean spirit that was cast forth, and sought seven divels worse then himself, that they may make the end of their Synagogue worse then the beginning. The dayes of Paulus Quintus, worse then the times of Boniface the third, that first usurped the title universal; or gregory the seventh, that first peremptorily& with effect excommunicated King or Emperor.  
5 These latter times would ask large commentaries, to discover and discourse of the Bishop of Romes profuse riot in this behalf. I will in this Chapter confine myself unto some few examples, wherein notwithstanding I will not say much, but that which is necessary to my present purpose. Because this searcheth so near the quick, that it will ask a soft hand to touch it easily, or a quick foot to trip over it lightly.  
6 First, the Bishop of Rome wanting neither wit, wealth, nor friends, alured some distressed to shrowd themselves under his protection, and therein exercised his wit, just as Romulus did: 
Plutarch.  vouchsafed help, by relief of men, munition, and money, to those that shadowed themselves under his wings; and therein he showed his bounty, and found vent for part of his wealth. And he commonly banded his devices, especially for the time, till he grew a noun substantive to stand by himself, with the stronger party. By the former means, and vpon this service he spent his friends. So Boniface holp Phocas against Mauricius with his wit. 
Honor. 1.  John the fourth redeemed captives his countrymen from the Lombards, with his treasure. Others built Churches and Monasteries, translated some Saints, and canonised others, whereby they got both admiration and vain glory, obtained friends, and curried favour with the Princes of the earth, and were applauded of the people as gracious benefactors.  

Eugenius. 1.  7 Then they began to grant immunities to the clergy; then got gaols, partly to protect Clerks from the iustice of civil power, partly to punish those whom they would call heretics: to judge Metropolitans, foreign and far distant; whereby they were forced either to make show of love, or to lay down their shields, or take a broken pate. Others studied to bring in music to the Church, idle ceremonies into the Church service and Sacraments. Others gained privileges and exemptions for themselves and their friends, separared the clergy from the people, as the elect from the profane: but in all things they were then careful, 
Populo vt placerent quas fecissent fabulas:  
They endeavoured still to make themselves able,  
To please the vulgar with every fable.  By these means they held the world like tame fools, with their hypocrisy; which were contented, because they felt no sensible hurt, like customary tenants, who carelessly neglect the encroaching of their Lord vpon their ancient customs, till they feel the burden they can neither bear nor cast off, and endure those losses which they can neither sustain nor recover.  
8 This continued until Popes grew yet stronger, degenerating from the tolerable simplicity, competent wealth, and not many obliged friends in these times, unto a crafty and as resolute practise of their greater grown wits, and fullness of treasure, by cheating the superstitious, and finally to a gathering of friends by factious partaking and stickling in temporal affairs. But then they turned all both doctrine and discipline of the Church to their best advantage, feared no expense, their treasures were inexhaustible: they purchased friends with their unrighteous Mammon, 
Luke.  and by these means bound up the world in one bundle, and carried them at their pleasure on their own backs. That part which would be easily carried, they kept stil to their service, and would give them dispensations for their faults, or privileges for their benefit. That which was weary and would not be carried, they either exterminated by the fury of excommunication, or utterly consumed with the fire of persecution. By the former they obtained the friendship of al debauched varlets, or stopped the mouths of all hungry Locusts. By the other they prevented or suppressed the just executions of laws by Kings and Emperours, or burnt up the bodies of such as espied and published their errors and heresies, with any the least contradiction or defection. Like Sylla and Lysander, 
Plutarch. in Compar. Syllae& Lisandri.  they made laws with fire and sword, and forced men to obey them.  
9 The full execution of these things( though the foundations were laid before) broke not forth into open violence till the days of Hildebrand and his followers. For albeit many Popes before him had been most heretical in doctrine and debauched in life, yet it was kept more secret then in latter times, and was hushed in a slumber at home, while the church was lulled asleep abroad. But in his time& after, they made apart opposition with all violence, of excommunications; treasons, poisonings, murders, secret conspiracies, open rebellings, deposing of Princes, assoiling subiects from their oaths of obedience, whereby the greatest Emperours, as henry the fourth and fifth, and Fredericke the second, were made to apply to their bent, wait at their gates, to hold their stirrup, and lead their palfrey, and stoupe to their lure, with diuers others, who lost either their livings or their lives, for gainsaying their unholiness pleasures, or gainstanding their wils; and this was a strong band to tie the world fast to the Popes back. And although the Nobles and Potentates did groan under their burden, and detested their own slavery in the service of the Italian Priest, and hated him from their hearts, 
Quem metuunt oderunt.  whom they feared in their subiection: yet they were fain either to submit their lips to the slippers, and their necks to the feet of Antichrist, or to fly and shift for their lives, as 

ovid. Fast. 3.  Quando metu rapitur tunica velata recincta,  
Currit vt auditis territa dama lupis.  I can English it no better then thus, he must needs run whom the divell drives. Our own Kings of this land, John, and henry the second, the one kissing Pandulphus the Popes legates knee, the other going barefoot, and discipled at canterbury: beside Chilperike King of France quiter deposed by Zacharies either counsel, or consent, or approbation when it was done, do sufficiently prove that of the same Poet to be true, 
Abstulerat vires corporis ipse timor:  
fear made them smart, fear burst their heart.  Or of another more properly: 
Latro rogat, res est imperiosa timor:  
The Pope doth ask, and fear performs the task.   
10 When the Lions were fain to roar, not for state but for fear, could all the beasts of the field do any thing but tremble with them? When the Captaines and Generals were thus surprised, what could the people do? If either clergy or lay men, through either reverence or conscience did stick to their Princes, and joined to their party, as they were bound by faith and true allegiance; first they were assoiled from their oaths, that all false hearts might, if they would, take the advantage thereof. The rest had their Churches interdicted, their persons excommunicated, their goods exposed to rapine. If any would rebel, they were not onely animated, but aided therein. bulls to persuade them: bulls to reward them. Cursings vpon their enemies: blessings vpon themselves. Angels commanded to assist them while they lived, to convey their souls to heaven when they were dead. This proud usurpation kept the world in such awe, and withall so turmoiled the minds of men, and filled their hands with weapons, that there was no thought of books. Most men had no leisure to think of learning; and those that did, either sung Placebo, or put up their pipes, or they bought their liberty of conscience at the dear rate of their blood. 
Plutarch. in eins vita.  Lysander spake more wisely then honestly, when he said, When the Lions skin will not serve, we must help it with the case of the fox.  
11 As Antichrist obliged some unto him by fear, so he alured and bewitched others under pretence of friendship. The principal means whereof, were those more then bountiful dispensations in incestuous or adulterous marriages between great personages, who were prohibited partly by his own law, but chiefly by the law of God. By which he brought, not onely Nobles and Kings, but their succession and kingdoms under his girdle, either to hold their States from him, or to lose them for unnatural and incestuous generation. I will not speak of the dispensations in spiritual kindred( as they call it) which is between Gossips that are witnesses at childrens baptism: this was but a net to catch money, and to drag it unto the Popes bank. The consequence thereof was not so dangerous to common wealths, as it was prejudicial to private mens purses, perhaps sometimes a snare to their consciences.  
12 Neither will I stand vpon that dispensation of Martin the fift, which by some Papists testimony of no small note, licenced a brother to hold marriage with his own sister; as not onely Angelus de Clauasio, 
Gretze. exam. Mysterij bless 4.3. pag. 514. Anton. in sum part. 3. cap. 11. §. 1.  will haue to mistake Antoninus: but also silvester Prierias, and that with the authority of the great Archdeacon, a goliath in the Canon law, who saith plainly, Reperitur Martinus quintus( vt Archidiaconus refert) dispensasse cum eo qui cum sua germana contraxerat& consummauerat: Martin the fift( as the Archdeacon reporteth) was found to dispense with one who had contracted and consummated marriage with his own sister. Which seemeth to be likely, partly for the authority of many, partly for the easy mistaking of eius for sua, not an insolent solecism in those dayes among otherwise good Clerkes, as they were then esteemed. But whether it was his sister, or the sister of his quean, the Pope holding( and not incongruously with the Scriptures) that Affinitus contrahitur tam ex fornicatione, 
Antonin. ibid.  quàm ex legitimo matrimonio, in quo casu non potest Papa dispensare: affinity is as well contracted by fornication, as by lawful marriage, in which case the Pope cannot dispense. And therefore the Popes, whether oversight or wilful pleasure, was most wicked, and against his own limited authority, 
Bellar. de sacr. Matrim. l. 1. c. 28. Extra. de diuortijs. cap. Deus qui.  by his own law. Neither will I urge Innocentius the third, who dispensed with men to hold their brothers wives; nor of Alexander the sixth, who dispensed in the second degree, as Caietan reporteth; but you shall hear of greater abominations, both in fact and consequence.  
13 In some cases our aduersaries will haue all spirituals above all temporals, as the soul is more precious then the body. And therefore the Pope is above the Emperour, and vows of spiritual marriages above promises in civil contracts; whence perhaps it is a more prodigious matter to mary a nun, then to mary ones sister. Yet coelestine the third, to gratify the King of arragon, was contented to permit him to mary a Nun by dispensation, and in all probability either his near kinswoman, or heir to a Crown, or else how could it be good to procure peace in their kingdoms?  

Math. Paris out of M. fox his Acts and Monuments.  14 Another story there is in matthew Paris, of Simon Montfort, earl of Leicester, who married the Kings sister, that was devoted with a mantle and ring. And though the Monks murmured at it, for ought I read, they could not amend it, for the Pope had dispensed with it. 
De diuortijs& repudijs. p. 87.  Beza doth not onely observe of former times, how by the Popes dispensations Philip the second, Duke of burgundy in our fathers memory, married his own vncles wife, in affinity his own Aunt. How Ferdinand King of Naples by the like authority married his Aunt, in consanguinity, his fathers sister; how Immanuel King of Portugall married by the Popes Bull, two sisters: and queen catherine● in his memory, was married to two brothers: But of his own knowledge telleth of certain Noble men, of whom one by roman approbation had married two sisters, another the widow of his brother, the third of his uncle. And withall storieth that these sought such liberty or rather damnable licence from a Synod in the reformed Churches, and could not obtain it; but at Rome they were dismissed with less money in their purses, no religion in their hearts, with sin to cleave by them all the dayes of their lives. In which as they lived, so they were like to die. And who cared for it?  
15 Let such dispensations pass currant and without controlment for Kings and great States, that they may make incestuous and adulterous marriages( whereof the pretended catholic Church hath not wanted examples) what obligation unto Antichrist? what a confusion unto glorious kingdoms and monarchies, might this bring? For it must most necessary follow, that every such delinquent must be illaqueated in this inevitable Dilemma: The succession must either support the Popes authority, or else the kingdoms by Law& divinity are justly exposed to the lawful heires. How happy had such kings& nobles been if God had vouchsafed them the choice of Dauids three plagues? for then they might find one that might leave them in the hand of God. But alas poor souls, they must either lose earth or heaven, their kingdoms in this world, or the kingdom of life and glory. They shall never dare to betake themselves to Christ, for fear of Antichrist the father of their fornications. This hath been a potent obligation to bind great personages and States, in the dungeon of darkness, and hell of Romish superstition, from whence though they would, yet they durst not then, they dare not now extricate themselves.  
16 For petty dispensations, I will not blot my paper with them: Onely to name them, will expose them to sufficient detestation; That boyes may not onely be Pastors and Vicars, but Bishops and Archbishops, if need require: but not without a feeling to get money like mountaines, to fill up their treasure, or powerful friends to bandy with them, and support their estate. How many homicides and murtherers were smothered by monasteries, and unholy sanctuaries? What protections from the due course of law in punishing offences? What preventions, yea to commit some sins at ones pleasure, so he passed not the bounds of his commission? Some had pardons for sins to come, and that cost the pardoner his purse, for the fellow that had the pardon robbed the Pardoner, and pleaded his pardon, and saved himself harmless. I will not speak for killing of men, I haue rather heard of them then seen any dispensations or indulgences to that effect: but for keeping of Concubines more or fewer, dissolving of bonds, vows, and oaths, were infinite for number and value, not that they were worth any thing, but because they cost much. These so obliged the common and loose people, who most needed dispensations, that all the wicked and licentious of the world flocked unto them, and conspired with them,& restend among them as in a den of theeues.  
17 The next obligation wherewith they so long kept the world in the dungeon of Malchiah, 
Ierem. 38.6. Supra cap. 11.  where was nothing but darkness and dirt, was the oath enforced on the Bishops to the man of sin; the Priests to the Bishops: and all to such slavish obedience unto all the Popes pleasures, as that it was like the sin of witchcraft and sacrilege, to call any thing into question that he exacted or imposed. The laity were tethered with the same rope. They were also sworn as Otho the Emperour to John the roman Prelate, 
Distinct. 63. c. Tibi Domino Bartho. Fiumaurea Armilla, verbo Papae. 7.  from which particular they ground this general: Omnis potestas jurat fidelitatem Papae& obedientiam; recognoscens ab eo, omne quod habet. every power sweareth faith and obedience to the Pope, acknowledging that he holdeth from him, whatsoever he hath. And therefore when the Emperours give any thing to their Sea, as Constantine, it was not a gift, but a restitution. Who durst displease so great a landlord? nay who durst whisper against so dreadful a tyrant?  
18 I may add unto these the ignorance both of clergy and laity, whereof I haue spoken before. Which was first imposed by the Priests themselves, by keeping the Scriptures in an unknown tongue, afterward affencted by the people, who lived so long in darkness, that they knew no light: as those that were never out of hell, never think or expect any other heaven. The old world would not enter the ark with Noah, 
Gen. 7.19.  nor the wicked Sodomites leave their city with Lot. But as they were bread in ignorance, so were they brought up in superstition, that they neither knew nor desired any other religion; like the people that dwelled near the great Cataract or fall of Nilus, which so deaffed& astonished children as soon as they were born, that they never heard it more, and lived as well pleased with it as with a still air. They could not beleeue that themselves were blind, they misdoubted all others, that they could not see. They trusted their guides, and they had no eyes. They followed as they were lead, though to their own perdition. Some few among the many called, were sometimes chosen: who by a glimmering of the Gospels brightness, walked in the way of truth, and happily attained the end of their faith, to the saving of their souls. But many perished in the gainsaying of Corah, 
Iude 11.  and joined themselves to the rebellious generation that provoked God by their hateful idolatry every day. How easy is it to delude a child long with pings and points, glasses and faire shows, and not onely entertain them in their folly, but deceive them to their hurt? But a man of understanding may not be so easily circumvented. This was a fearful and dangerous stratagem devised certainly by the Prince of darkness, who detesteth the light himself and in all others.  
19 By these means the chief Maisters insulted over their blindfolded scholars, of whom it may well be said, as Saint jerome writeth: Nihil novi afferunt, 
Ad Ctesiphontem cont. Pelag. c. 1.  qui in huiusmodi applaudente sibi perfidia simplices quidem& indoctos decipiunt, said Ecclesiasticos viros, qui in lege Dei die& nocte meditantur, decipere non valent. They speak no new thing, who applauding themselves in their own perfidiousness, deceive verily the simplo and unlearned; but ecclesiastical men,( men of understanding) who are exercised in the Law of God day and night, cannot be deceived. happy were those Kings and Nobles, prelates and clergy, that could cast off that uneasy yoke and heavy burden, which Antichrist had laid on their necks and backs. And happy were those people, that would take the word of truth, life and light into their hands, and seek themselves the certain way to their Fathers kingdom.  
20 Auricular Confession is another Irish with, to tie up blind Christians in the bond of iniquity, and the snares of the divell. For by this the secrets of Princes were known, and their counsels prevented; the peoples sins were made manifest to them, that prayed not for, but preyed vpon their souls. Not onely the works of their hands, but the thoughts of their hearts were revealed, or suppressed, or punished with severe penance. By this the laity became vassals to the clergy: every Priest knew his neighbours, both husbands and wives faults, and learned himself the way to sin. What could be more powerful to keep the world in awe? and not onely to put their heads under their fathers girdles, but to hold their noses close to the grindlestone, till they turned their faces into plain shooing-hornes. This to a parish Priest made his offerings better then his tithes, and his tithes well paid for fear of the worst. Yet can they not tell us, when this cozening trick first began. Some will haue it out of Paradise, but it never was there; 
De poenitentia, dict. 5. c. in poenitentia in Gloss.  some from the time of cain, neither cometh it from thence; some under the Law in the time of josuah; some in the new Testament by the authority of Saint james: but it is best to say, quoth the gloss, that it came by a certain tradition of the universal Church, rather then out of the old or new Testament. The custom whereof is but onely among the Latins, but not among the Grecians, who yet haue received no such tradition. 
Lib. 5. c. 19. Lib. 7. c. 16. Lib. 12. c. 28. Lib. 12. c. 9. Hist. tripart. l. 9. c. 35.  The oldest time that Socrates, Sozomen or Nicephorus assign unto this private confession, was the being of the novatian heresy, which began not till the year 255, as Prateolus writeth. It lasted not in the greek Church two hundred yeares, neither was it then as now it is used in the roman Church.  
21 Perhaps, when Nectarius did banish it out out of Constantinople, for that a Deacon had made it the instrument of his villainy with a noble woman, it fled out of all Greece, and never returned thither to this day. It may seem to haue been a device drawn from the heathen idolatrous Priests. For when Lisander came to consult with the Oracle in Samothrace, 
Plutarch. in Laconicis.  the Priest bad him confess the greatest sin that ever he did in his life. Lisander asked him, whether that counsel or command came from the Gods or from himself? When he answered, from the Gods: Then get thee hence, quoth Lisander, if the Gods ask me, I will tell them. The roman Priests are as crafty to demand the discovery of mens sins to their advantage: O that Christians were as wise as Lisander to confess their sins to God, out of the Priests hearing. 
August. Confess. l. 10. c. 2.  But as the Priests are Curiosum genus hominum ad cognoscendam vitam alienam, desidiosum ad corrigendam suam: A curious kind of men to prie into other mens lives, but most slow or lazy in amending their own; so may we say of the besotted people, they were passing forward in observing their priests counterfeit devotion, but never had the understanding to discern their impudent intrusion. 
The general history of spain. l. 31. pag. 1259.  Diego Chaues, king Philip the second of spain his confessor or ghostly Father, under this veil sometimes covered, and with this wind sometime blew abroad what he listed to save the Kings credit, for and against Perez, about the murdering of Escouedo, Don John of Austria his Secretary. Which one example if there were no more, may sufficiently inform Christians to beware of Popish devices, and especially the trick of Auricular confession.  
22 I cannot discourse at large of every singular device the roman Synagogue had, to flatter and fear those ignorant times withall; whereby they held the simplo in admiration of their hierarchy, courbed the Nobles with the severe execution of their censures, drew on the wicked and covetous by their fees and promises; and deluded and gulled all men, by impostures and feigned miracles, by holy pretences under hypocritical dissimulation, walking of spirits, dreams, visions and revelations, which being swallowed and believed, were able to give a desperate check, if not a deadly mate, unto the truth, among those that lived in darkness and in the shadow of death.  
23 The terror of Purgatory fire, with hope to be delivered therefrom, was a bridle for fools to hold them in fear, a spur to the wicked, to run on in their madness, in hope also that by money or friends, they might be in time delivered. But among, if not above all, their unholy Inquisitions, with their loathsome and pitilesse imprisonments, secret smotherings, pinings, staruings, public shamings under colour of penance, cruel and tyrannous tormentings with sword and fire, without all pity or mercy, without respect of age, sex or calling, drew many, held more.  
24 Finally what the wit of men could invent, or the divels in hell could suggest, or both with all their malice and power could execute, that was done to a very hair breadth for the promoting and supporting of Antichrists cause and kingdom. It is hard to say whether the Turkes haue learned of them, or they of the Turkes, to forbid so much as dispute or questioning of their superstition and religion without peril of death.  
25 As Dioclesian shut up the schools of learning against Christians, that by ignorance they might be disenabled to understand and defend the truth: and julian the apostata bereft Christians of their goods and estates, that their poverty might afford them no means to countenance the truth; and these were most cruel and persecuting Tyrants: so hath the Bishop of Rome long done, playing both their parts in one person. He kept fron the people, yea from most of the clergy the key of knowledge, which should open the gates to grace and glory:& so scraped up the wealth of the world, partly to the roman Court, partly to the Clergies hands; partly to the endowments of Monasteries, partly to the shrines of Saints, and all at Antichrists commandement: that a few favourites excepted,( whose purses or employments for the great Maisters advantage, preferred them in greatness not in grace,) all the people laboured under extreme poverty, and either begged the Clergies alms, or were their retainers, or lived under them as their tenants, or were some way at their deuotions, that they could not stir but with hazard of their estates or restraint of their liberty, or perhaps loss of their lives. fly they could not, but as the proverb is, out of the frying pan into the fire. For most kingdoms were covered with one cloud of darkness, and the Italian Monarch kept watch by night and ward by day, to turn all into Purgatory at the least, if not into hell at the worst. Few went to heaven but in a chariot of fire, or a river of blood. They were fellowes either with the three children in the furnace, or with jonas in the water, or with job in his poverty, or with david in adversity, or with the Prophets, Apostles and other holy men of God in one affliction and tribulatio● or another. No marvell then they held so fast and continued so long.  
26 These devilish devises haue continued the state of the popedom, and the appurtenances thereof; that is, error, superstition, heresy and idolatry so many ages. These are the feet of that chair of pestilence, which hath so fastened itself in the ground of the Church, that it hath posed noble Emperours and Kings to remove it. As the strong Lion which was delivered from the snare by the nibbling of the weak mouse, could not be tied up again by all the hunters in the field: so the Pope advanced by little& little, from his mean state, to that height of glory which he hath overlong possessed, and that by simplo and impotent Emperors, or ambitious and aspiring Princes, will not now submit his neck to the yoke again, 
job.  but tumbleth and snuffeth like leviathan in the sea, or Behemoth on the land, he is made without fear even of God or man. The absent or ignorant haue longer time afforded by law to make claim to their right, as children and souldiers, then others. Men of yeares, and present at home, haue their terms bounded with a shorter limitation. We may not marvell that the simplo deceived people, children in understanding,& men withdrawn by worldly employments from the serious meditation of spiritual and heavenly things, were so long kept from the right of their inheritance, especially in those dayes of darkness, wherein many( God wots) groaped after the light and could hardly find it, 
Luke.  and strove to enter into the kingdom of heaven, and were not admitted; though some saw light at a little hole, haply sufficient to bring them into a land of comfort and glory.  
27 The four great Monarchies of the world continued their times until their periods appointed by him by whom Kings reign, was come. They were each subdued by other, rather by dint of sword, and conquest of ambitious Kings, then by any weariness or desire of change in the people, who were contented to abide the government whereunder sometime they groaned, until they were changed from one State to another, rather at t●● will of the conquerors then their own desires. So hath it fared with this tyrannicall Monarchy of the Church of Rome, and the silly and simplo people that were in elder times subjecteth thereunto. Who felt not their own sickness, and so sought for no remedy; saw not their own misery, and therefore were not solicitous to procure their relief: knew nothing but bondage, and therefore endeavoured not to redeem their liberty. In which estate the world hath by so much the longer continued, by how much those later ages added stronger help of policy, riches, and cruelty, unto the malicious pride, or blind superstition of that man of sin. Which that it stood so long without any strong opposition, by these means which are already delivered, is manifest, not onely by those arguments which haue been drawn from the condition of those times: but also appeareth plainly by the concourse of people to the gospel, at the first breaking forth of the light of it.  
28 For as in the times of the primitive Church, at first, there were a few scattered that were caught in Christs holy net, who as they grew in number were persecuted with malice, unto the effusion of their blood; and as they that made profession of their faith were pursued to death by imperial Edicts and cruel Proconsuls, 
Tertul. in Apol.  and yet still Sanguis Martyrum was seemen Ecclesiae, The blood of the Martyrs was the seed of the Church: so it befell the times of reformation in the dayes of Antichrist. At the first appearing of light out of darkness, some startled at it, and wondered, a few dispersed began to embrace and profess it. Present persecution was raised against them; and then Ligabantur, includebantur, caedebantur, 
August. de ciu Dei, l, 22. c. 6.  torquebantur, vrebantur,& multiplicabantur: They were shackled, imprisoned, beaten, tormented, burnt, and yet they increased and multiplied. So strong is truth, that at last it prevaileth: the professors whereof may be murdered, 
Cypr. ep. 3. l. 1.  but never overcome. Their virtues flourished in their very wounds. The Samaritans shewed that there was expectation before they believed; the seed was long growing before it was white unto the harvest, but being ready to the sickle, 
joh. 4.  it easily yeeldeth to the reaper, and with little ado is gathered. Therefore a few words of the woman made them beleeue, brought them forth of their city, lead them to Christ to be more perfectly instructed. So was it in the time of reformation, the people were ripe, &c. This is sufficient to prove, that if the light had sooner appeared, it would haue been received with gladness and ioy of heart; and that when it appeared, it was entertained with great comfort and contentment. And certainly nothing stayeth the farther propagation thereof, in the eye of man, but worldly policy and the Inquisitors cruelty; and yet it increaseth daily, and so our hope is, it will do, till our saviour come in the clouds, and puts an end to all questions, and gathereth his children into his kingdom.  
29 There is but one question in this case, which may not unaptly be asked, and I hold it expedient that it be answered. There were some learned men in the blindest times: and at this day they swarm on the roman party, among the Iesuites and other Orders, as all men may see, and must of necessity confess. How did those then not see the light? How do these now oppose the truth? I would not be curious to enter into the secrets of Gods iudgement, in whose hands are the hearts of Kings, who knoweth and discerneth between the vessels of mercy and the vessels of wrath, who taketh compassion on whom he will, and whom he will he hardeneth. Saint Paul observed the calling of God, that not many wise men after the flesh, 
1. Cor. 1.26.  not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confounded the wise, and God hath chosen the weak things of the world to confounded the mighty things, and vile things of the world and things which are despised, hath God chosen, and things which are not, to bring to nought things that are, that no flesh should glory in his presence. Why may not this stand for a sufficient answer? Flesh and blood revealed not that good confession which Saint Peter made; 
Math. 16.17.  neither standeth it with wit or learning, to comprehend or apprehended the things that are of God. 
1. Cor. 2.14. job. 4. Math. 16.1.  The Samaritans believed at the word of a woman, without any miracle; the learned Scribes would haue a sign. Neither after Christs preaching, nor for his disputations, whereby they were so confuted that they durst ask him no more questions; 
Matth. 22.  nor for his miracles wrought in his life, nor Gods wonders shewed at his death, nor the souldiers report, that he was raised from the dead, nor their knowledge in the law, nor their skill in the Prophets, could persuade or relaxe the bent of their extreme malice. They would rather give money to the souldiers to tell a lie, 
Matth. 28.  then aclowledge a truth which they could not gainsay. If our saviour touch the Gergesens swine, 
Matth. 8.34.  though he deliver a man possessed with a legion of divels, they will desire him to depart out of their coasts: but the Samaritans when they believed, desired him to abide with them. Of all this Saint Chrysostome gives a good reason: 
Chrysost.  Nihil enim inuidiâ& liuore deterius, nihil inani gloria difficilius, quae infinita corrumpere consuevit bona: For nothing is worse then envy and spite, nothing more difficult then vainglory, which is accustomend to corrupt infinite good things.  
30 There was never sect( though there were many absurd among the Philosophers) which some or other embraced not: but all contemned the Iewes as the absurdest generation in the world. And as Festus said to Agrippa, 
Act. 25.19.  that the matters for which Saint Paul was accused, were questions about their own superstitions; as if jewish religion had been but a mere superstition, as Plutarch 
Plutarch.  reporteth that one in Rome was accused for holding with the superstition of the Iewes. Yet they and they onely were privileged many ways, and had the Law, the Prophets, the Temple, 
Rom. 9 4. Psal. 147.20.  the Sanctuary, service, and promises: Non taliter fecit omni nationi, He dealt not so with any other nation, they had no knowledge of his laws. Were there not as learned Priests in the dayes of the idolatrous Kings, Manasses and others, that opposed the true Prophets of God, Esay then, and afterward ieremy, and caused them to be persecuted? Who can deny, but that the Scribes and pharisees, and Priests, were most learned in their times, had the authority in their hands, and were most respected and admired amongst the people? yet were they greatest enemies unto the truth, and in their malice against it, put to death the God of glory. How did Galen that great physician, Plutarch that great Historian and Philosopher, with their wittiest Poets, condemn Christians, and deride christianity, as an idle and vain thing, start up in later times, admitted by fools onely, as the absurdest religion, as the Athenians thought when Saint Paul preached Iesus and the resurrection? 
Act. 17.18.   
31 That which Saint Paul foreprophesied of the later times, and which we haue red of former, yet in comparison of later ages, and see with our eyes unto this day, may give any reasonable and indifferent man satisfaction in this behalf. 
2. Thess. 2.9.  For as Antichrist himself should come by the effectual working of Satan, with all power and signs, and lying wonders, and in all deceiveableness of unrighteousness among them that perish: So his fellowes, because they received not the love of the truth that they might be saved, therefore God shall sand them strong delusions that they should beleeue lies, that all they might be damned which beleeue not the truth, but had pleasure in unrighteousness. Sic omnino errare meruerunt, qui Christum& Apostolos eius, 
Aug. de consens. evang. l. 1. c. 10.  non in sanctis codicibus, said in pictis parietibus quaesierunt. Nec mirum si à pingentibus, fingentes decepti sunt. So they utterly deserved to err, who sought not Christ and his Apostles in holy books, but on painted walls. Neither was it marvell if Painters deceived Poets, and Poets Painters.  
32 There never lived any since the time of our saviours appearing in the flesh, to whom this prophesy of the Apostle or sentence of that ancient and learned Father might be better applied then to the apostatical sea of Rome, which flieth from Scriptures, 
Mat. 26.31.  as the sheep were scattered when the shepherd was apprehended; as the Apostles fled when Christ was taken: which obscureth the passion of Christ by her own merits, 
Luk. 23.45.  as the sun was eclipsed when Iesus gave up the ghost: who hath rent herself from the doctrine of the Prophets and Apostles, 
Mat. 27.51.  as the veil rent in sunder when Gods blood was  shed: which had their learning rather painted in brittle glass windows, 
2. Tim. 4.13.  then printed or written in S. Pauls parchments. Let this therefore deter no honest heart from the truth of the gospel, as if a multitude could not err from it long without prejudice thereof; or as if the learned could not be blind in the light of the gospel, which is often kept hidden from the wise and men of understanding, 
Mat. 11.25.  and yet opened unto babes. It is so, O Father, because thy pleasure was such.  
33 It is a question of the heathens, why God suffered the world to live so long in darkness, as if God had then newly bethought himself of saving them, and had damned all their fathers? A speech better befiting a plain Atheist, then a professed Christian. Their onely way is, that would be saved, to receive the undoubted truth of God revealed in his word, and not be carried away in a cloud of darkness with the blaze of the catholic Churches name, and an implicit faith, as if they were playing at blind Eddie. And not to think of their forefathers errors which are behind them, but endeavour to look on that which is before, and follow hard after the mark, for the price of the high calling of God in Christ Iesus. 
Phil. 3.13.  Let as many of us therfore as be perfect, be thus minded: if any be otherwise minded, God shall reveal even the same unto you. So do O Lord for thy mercies sake.   

CHAP. XIX.  
If the catholic roman Church were so declined, or rather fallen away, and continued in that defection so long; then what became of our Ancestors, who lived and died in those dayes of darkness, are they all condemned?  
our fathers honour should be dear unto us, for their glory is our crown. 
Pro. 17.6.  Such they may be, that it would prove impiety to think amiss of them, ingratitude and villainy to speak evil of them. But as we are often taught, 
Zach. 1.  not to follow our fathers in that which is nought; so may we not commend, no nor yet so much as defend their errors in doctrine, or faults in conversation. For this will be no glory to them, but certain shane to vs. The way to express our duties to our Ancestors, is to silence their vices, as Shem and japhet their fathers nakedness; 
Gen. 9.23.  to imitate their virtues, as isaac and jacob their fathers faith: to look that themselves eat not of the sour grapes, 
Iere. 31.29.  wherewith their fathers teeth were set on edge; nor approve their fathers deeds in murdering the Prophets, 
Math. 23.29.  by building up their tombs. For that is to rak out of the grave their fathers infamy, and to publish unto the world their own shane, that they were the sons of murtherers. Our fathers should be used as the Apostles used the Ceremonies, 
Aug.  they vouchsafed them an honourable burial. They let them lye quietly in their sepulchre, and preached the gospel as Christ had commanded. So may we give our fathers a reverend memorial, and leave them to the hopeful resurrection. But ourselves must look, that being joined together in love, 
Ephes. 4.15.  we grow up in all things in him that is our head Christ Iesus. That hurteth not them. This profiteth vs. It is without doubt, that good sons haue issued from the loins of wicked parents. What if those died in their sins, shall not these incline their hearts to righteousness? He answered wisely to one that upbraided his parents ignobility; What if the meanness of my parentage be some blemish to me? I am sure thou art an open shane to thine. Many gloried in the ignobility of their parents, or at least would answer truly when they were asked the question of their ancestors, thinking it no shane, but an honour, to haue that glory in themselves, which others boasted to be in their progenitors; 
Lycost. ex Laert. l. 4. c. 7. Ex Antig. in Meliss. part. 2. ser. 79.  as Bion to Antigonus, and Sostratus to another, Ob hoc debui magis laudari,& in admiratione esse, quòd à me genus initium coepit: This deserves in me praise and admiration, that the glory of my stock began in myself. The like, but somewhat more bitter, made Cicero to sallust.  
2 Wherefore, when we are asked this scandalous question, which the Papists, Pelagius and their chamberfellow porphyry Pagan, asked the ancient Christians, we will answer with Saint jerome. 
Hieron. ad Ctesiph. adverse. Pelag. c. 4  Qua ratione clemens& misericors Deus, &c. How did it befall that the gentle and merciful God, from Adam to Moses, from Moses to Christ, suffered all nations to" perish in their ignorance of the Law and Commandements? Neither did britain swarming with tyrants, 
Stoicae, pro Scoticae.  nor the Scottish nations, and other barbarous countries, about the Ocean, know Moses and the Prophets. What need was it for him to come in this last time, and not before such innumerable multitudes of men had perished? This is the very question, now in hand. How happened it that God should so long suffer our fathers to live in ignorance and error, and appear in this reformation at last, when so many thousands haue been damned? To which question saith Saint jerome, The blessed Apostle writing to the Romans doth most prudently ventilate, but yet confessing his own ignorance, he leaveth it to Gods knowledge. I pray thee vouchsafe to be ignorant also of that thou askest. Concede Deo potentiam sui, nequaquam te indiget defensore: yield unto God power of himself, he needs not thee to be his proctor.  

Aug.  3 Who can answer this question but God, whose judgements are often secret, but ever just? As every seruant to his master, so every man standeth or falleth to his own Lord. In this case we may probably and charitably conceive, either fear or hope: but by resolute demonstration we can conclude and determine nothing. He that searcheth into Gods secrets, shall be oppressed with his glory. 
1. Sam. 6.19.  There is no peeping into the ark of God without just punishment. It is well if we can stand in the Courts of the Lords house, we must leave his Sanctum sanctorum to himself. 
Exod. 19.20.24.24.1.  The top of the mount may admit a Moses or an Aaron, or a josuah not far off, but let the people be content to stay without the rails. What God revealeth to Moses, that they must do. every one hath his fittest task in his own station. Caetera relinquantur Deo: All other things must be left unto God: Who sheweth mercy on whom he will, 
Rom. 9.21. Iere. 18.6.  and whom he will he hardeneth. Hath not the Potter power over the same day, to make vessels of honour and dishonour? What if God would, to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction? and that he might declare the riches of his glory vpon the vessels of mercy, which he hath prepared to his glory? As for us, we haue our cautel not to judge lest we be judged, 
Math. 7.1.  nor condemn lest we be condemned.  
4 A rash judge may soon precipitate an unjust sentence, and therefore in this case above many, Procedendum est ad sententiam cum plumbeis pedibus: We must proceed unto sentence with leaden feet. For besides that experience teacheth, that many men seem Saints to us who in Gods sight are divels, yea and that the divell himself may be deceived in this case, who is more acute then man, as he was in job; we also know God to be a merciful God, and gracious, slow to anger, 
Exod. 34.6.7.  and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, and transgression, and sin. And again, seeing with God there is mercy, 
Psal. 130.7.145.9.136.  and with the Lord there is plenteous redemption, his mercy is over all his works, and endureth for ever. We may well be cautelous and propitious in our iudgement vpon men of former times and ages, and leave them to Gods so loving, so large, so everlasting mercy.  
5 Yet as God is not unjust to condemn the righteous with the wicked; so is he not so merciful, as to save the obstinate and irrepentant with the innocent or penitent. Neither may we so justify some in our hope of Gods mercy, that we make way unto all, be they never so wicked. And therefore a measure must be kept,& discretion used in this behalf. Who knoweth not that Christs flock is but a little flock for number, 
Luke 12.34. Math. 20.16. 1. Cor. 1.26.  and as base for worldly reputation ( for not many mighty are called,)& though many are outwardly called, yet few are( inwardly) chosen? Was Gods mercy prejudiced when the whole world was drowned, 
Gen. 7.13.  and but eight persons onely delivered from the waters; not all of these eight from Gods secret iudgement? 
Gen. 9.25.  What became of Noahs kindred? His father lived till within five yeares of the flood, and Methusela his grandfather till the same year; perhaps his brethren and sisters, or some of them were drowned, if some of them died before. There were but four delivered out of those wicked cities, that were consumed with fire and brimstone from heaven, 
Gen. 19.26.  and one of them was turned into a pillar of salt. But three then saved, and from them sprung wicked enemies of the Church of God, the Ammonites& the Moabites. I say but three to many thousands,& eight without doubt to many hundred thousands.  
6 If we respect either length of time, or number of people, how long did God suffer the Gentiles to remain in darkness,& in the shadow of death? and how many of all nations were without all doubt condemned, because they believed not in the name of the onely begotten son of God? 
John 3.18. Lactan. de Iustitia.  Deorum cultores( saith Lactanctius) libentèr errand& stultitiae suae fauent, à quibus si rationem requiras as persuasionis eius, nullam possunt reddere, said ad maiorum iudicia confugiunt, quòd illi sapientes fuerint. The Idolaters err willingly, and fawn vpon their own folley, of whom if you ask a reason of their persuasion, they can yield none, but fly to the iudgement of their Ancestors, because they were wise men. A wise reason. As if the wisdom of this world might not be foolishness with God; 
1. Cor. 2.14.  or as if their predecessors could not err, and for this error be condemned of God? Change but a few words as the case requireth, and then consider whether the same imputation of folly may not be applied to him that now asketh this question. Our fathers, say they, were wise men: what if they were? Saint Paul tells them, that the wisdom of the world was folishnesse with God, and while they thought themselves wise, 
Rom. 1.22. 1. Tim. 6.29.  they became fools, and all their science was falsely so called. Surely our fathers were saved, say the ignorant. Are you sure? how do you know it? Our fathers were not damned. Be you sure of that? did you never hear what Saint Augustine saith? 
Aug.  Multorum corpora veneramur in terris, quorum ainae cruciantur in infernis: We reverence the bodies of many in earth, whose souls are tormented in hell fire. So may we perhaps think in our charity those to be saved whom God knoweth most certainly to be damned. Iobs 
job.  friends condemned him as a great sinner, because he was so sore punished: but God justified him against the divell, and them all, for the most righteous man in the land of Hus. So many were persecuted, and burnt in the fury of Antichrist, who were condemned of the ignorant world to be heretics, and yet served God from their heart, and were the best Christians.  
7 Saint John the Baptist prevented this objection of the pharisees and Sadduces: think not to say with yourselves, 
Mat. 3.7.  we haue Abraham to our father, for I say unto you, 
v. 9.  God is able of these stones to raise children unto Abraham. There is no boasting of our ancestors if we be evil, 
Ezech. 18.2. Ierem. 31.29.  neither shall their evil hurt us if we do well. The fathers may eat sour grapes, and yet the childrens teeth be never set on edge. sin lieth at the door of him that commits it. 
Gen. 4.7.  It vexeth not the conscience of him that is free and faultless from it. How vehemently did the Iewes plead with our saviour, that they were Abrahams seed? So was ishmael the bastard, and Esaw the profane. But the son of God answereth, 
joh. 8 33.  that he that sinneth is the seruant of sin. He can claim no privilege in Abraham that hath not his faith; neither can any man be hurt by his fathers iniquity, if himself be righteous. The soul that sinneth shall die the death. To inquire of our forefathers either salvation or condemnation, availeth us little. God hath done with our fathers, as it hath pleased him, let us look to ourselves that we may please him. And this certainly is the safest way.  
8 If you will ask this question, and will accept Saint Augustines answer, ye may soon take satisfaction. Our fathers received this of their fathers, saith Cresconius the heretic; 
August.  said errants, ab errantibus, saith Saint Augustine. We received this religion from our fathers, say the Papists, and our fathers learned it of theirs: but they erring one after another, and so the blind leading the blind, 
Mat. 15.14.  both fell into the ditch, and their parity of error must needs bring equality of punishment. Or if it pleased God then to stay the stroke of condemnation in our forefathers, yet now the axe is laid to the root of the three, 
Mat. 3.10.  every three that bringeth not forth good fruit, shall be hewn down and cast into the fire. It is not unlikely but that this is one of the hardest crusts, vpon the Iewes hearts unto this day, that their fathers were persuaded that the body of Iesus was nor by the power of his Godhead raised from the dead, 
Rom. 1.4. Mat. 28.13.  as Saint Paul reasoneth, but that his disciples came and stolen him by night while the soldiers were asleep. An impudent and dangerous device in them that broached it, and insensible in itself( for they were asleep,) damnable certainly to them that believed it. Were not their children happy, if they would confess their fathers iniquity, and forsake their error? or were it such a sin in them now, to condemn their fathers, if not in word for reverence, yet by hearty conversion and true repentance, in the saving of their own souls?  
9 Who with any sap or taste of christianity, nay who but a plain Atheist can but condemn the desperate respect, 

Sigebert. in Chron. ad annum. 718. Antimachiavellus de Polit. l. 3. Theor. 7.  
Legend. aurea in vita Sancti Pelagiani. Bachortus K. of Frise   that Rhatholdus Duke or King of Thracia had unto his forefathers? who vpon our question receiving a plain answer, renounced his salvation. For being persuaded to become a Christian and to be baptized, ready to receive that sacrament with solemnity, as he was entering the water, asked what was become of his ancestors, that were never baptized? The Archbishop answered, they were all condemned to hell, that believed not. Then saith he, Ad inferos ire malo cum propinquis& amicis, neque tanti est mihi baptizari, vt ab illis seiungar. I would rather go to hel with my kinsmen& friends, neither is baptism of such estimation with me, that I will be partend from them. He would rather renounce christianity then not live in his progenitors infidelity. He choose rather to be damned with his fathers and friends, then to be saved with the people of God. A story very remarkable, and of great use in these dayes, when men are so tied to their forefathers steps, that they will rather adventure their souls vpon their ancestors faith, then rest vpon their own knowledge, for assurance of their salvation. What knoweth any man whether God was displeased with his fathers? turn unto me, 
Zach. 1.2.3.  saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts; be not as your fathers to whom the former Prophets haue cried. Your fathers where are they? and do the Prophets live ever? As if he should say, God knows where your fathers are, you know not. God is our everlasting Father, vpon whose word if we rely, we cannot err; vpon whose promises if we depend, we cannot be deceived.  
10 Suppose the vnbeleeuing Iewes had asked our saviour the same question: If they onely be saved that beleeue thy doctrine, then what is become of our fathers? are they all damned? If they be saved in that religion they professed, why not we professing the same with them? Might not our saviour justly answer, fulfil you also the measure of your fathers? 
Mat. 23.32.  As some of their fathers might be condemned, and themselves saved; so might their fathers be saved, and yet themselves damned: yea though they did but that, and no more then their fathers did. If I had not come and spoken unto them, 
John 15.22.  they had been without sin, but now haue they no cloak for their sin, saith our saviour. Their fathers, to whom Christ came not( though he came for them,) because the fullness of time was not then come, might and were, by the mercy of God, and their faith in the messiah saved, though their children to whom the light came, because they loved darkness more then light, might justly be condemned. For though they saw the light, 
John 1.9.10.  yet they received not that light that enlighteneth every man that hath light in this world: and therefore were now without excuse. Many of them haply were as blind as Bartimaeus, 
mark 10.47.  yet they begged as hearty to haue their eyes opened, confessed their blindness, and desired to see;& this might be imputed unto them for righteousness. These like the pharisees, 
John 9.41.  say they can see, and yet are certainly stark blind, and may perhaps be condemned, because in their pride they say they can see. 
Mat. 13.17, Luk. 10.24.  Many Prophets, Kings& righteous men, desired to see the things which the Iewes saw, and to hear the things they heard, and yet neither saw nor heard them, but notwithstanding departed the true seruants of God. This is the reason that our saviour saith, that John the Baptist was greater then any of the Prophets, and that the least in the kingdom of God is greater then John Baptist. For as greater means were by God vouchsafed, so was more knowledge by him required. Where the means were less, God required less; and where the means are more, there more is expected, as in the disposing and employments of the talents. 
Mat. 25.  If our fathers used one talent well, they shall haue their reward. If we haue five, we must not expect preferment if we neglect four, and make use but of one. That which would serve our fathers turns, will not serve ours. We cannot make the same plea in the day of Christ. As Tully said to his son, 
office. 1.  he must abound in the precepts and learning of Philosophy, because he was taught by a learned master, and was brought up in a famous university. So doth Christ look for in these dayes of light, that which he never expected in the times of darkness. Their desires might in mercy well be accepted. But except we bring more plentiful fruit, then they did or could, we may be justly rejected.  
11 Suppose a father hath two sons: he sendeth one vpon a journey in the night, through hills and dales, woods and wilderness, without guide to conduct him, or means to instruct him, prefixeth him a time to return, and that before day, howsoever his business doth proceed. If the son keep the way as near as he can, observe the time by his father limited, though his pains seem fruitless, yet his father will easily pardon his defect, pity his pains, and reward his diligence. The other son he sendeth in the open day, giveth him a guide for his direction; but he goeth wilfully out of his way, scorneth his guide, loytereth and gameth, and so returneth with his errand undone. Shall not the father justly punish the wicked wilfulness of such a lewd and careless son? So verily it fareth with God, in the comparison between our ancestors and vs. It pleased God to sand them in the night of fear, through the hills of pride in the roman Church, and the dales of ignorance in the Pope and his clergy; through the woods of darkness in the schools of divines, and the wilderness of errors in the deceived world. There they wandered the time of their pilgrimage, and returned when their father appointed. Why might not he show mercy vpon their ignorance, who had so many impediments in their travell? And why might not God reward their diligence, that laboured in love to do their fathers will, but failed in the means of the exact performance thereof? But now our Father hath sent us in the day light, and for doubt of the least cloud that might overshadow us, he hath given us his word in all tongues, 
Psal. 119.105.  to be a lantern unto our feet and alight unto our steps; hath vouchsafed us guides to direct us, teachers to instruct vs. If we desperately refuse the means, and follow our own wilful conceits, should we not justly deserve our Fathers displeasure, and without hope of his favour incur the danger of damnation? By which it is plain, that two may either omit the same duty, or do the same fact, and yet both not punished with the same torment. Therefore no pleading our fathers forgiveness, to hearten or harden us in our ignorance or wilfulness. God in his mercy may forgive them, and yet we remain without excuse.  
12 Many good men might live in the corruptest times, whose memory though it be not recorded vpon earth, yet their names may be registered in the book of life. For the foundation of God is sure, and hath this seal, 
2. Tim. 2.19.  The Lord knoweth who are his: and let every one that calleth on the name of the Lord, depart from iniquity. Here is Gods seal, which is secret, onely known to himself. Here are mens works, which are apparent, and were seen in their times. We must leave unto God that which is his, and depend on his mercy. Of that which was before us, let us that follow judge charitably; and howsoever it hath fared with our forefathers, ever be labouring to do Gods will ourselves. Me seemeth Saint Augustine giveth great light, if not clear satisfaction to this question: Cum nonnulli commemorantur in sanctis Hebraicis libris iam ex tempore Abrahae, 
August. de prae dost. Sanct. c. 9.  nec de stirpe carnis eius, nec ex populo Israel, nec aduentitia societate in populo Israel, qui tamen huius sacramenti participes fuerunt, cur non credamus etiam in caeteris hac atque illac Gentibus, &c. When many are mentioned in the holy Hebrew books, even from the time of Abraham, neither of the stock of his flesh, nor of the people of Israel, neither by any near society with the children of Israel, who were partakers of this sacrament: why may we not as well beleeue, that here and there among the Gentiles diuers were, albeit we find not that they are remembered in the same authorities? Ita salus religionis huius per quam solam veram, salus vera, veraciterque promittitur, nulli unquam defuit qui dignus fuit,& cvi defuit dignus non fuit: So the health of this religion, by which truth onely is most truly promised, was never wanting to any that was worthy; and to whom it was wanting, he was unworthy. So from Christ to Luther, and from Luther to us, and still at this day we may say truly, as we ●ave cause to remember it thankfully, Nec prophetari destitit, nec qui in eum crederent defuerunt: Neither did God cease to teach, neither wanted there such as did learn and beleeue. God rose early, and sent his Prophets; 
Ierem. 7.13. Esai. 53.1.  some did receive, some did contemn their report, to weal or wo, to life or death.  
13 Why should men tender that which God regardeth not? 
Act. 17.30.  The time of this ignorance God regarded not, saith Saint Paul: but now he admonisheth all men every where to repent, because he hath appointed a day, in which he will judge the world in righteousness. howsoever it pleaseth God to show his mercy or iustice to elder times, he admonisheth us now by his certain word, by his marvelous works, to accept and embrace the truth which now shineth, and to accept it with reverence, not as the word of men, but as it is indeed the word of God. 
1. Thess. 2.13.  Saint Augustine vpon that of Saint John, 
joh. 15.22.  But now they haue no cloak for their sin, asketh this question, 
In jo. tract. 89.  Utrum hij qui priusquam Christus veniret in Ecclesiam ad Gentes,& priusquam evangelium eius audirent, vitae huius fine praeuenti sunt, seu praeueniuntur, possunt habere hanc excusationem: Whether those that were or are prevented by death before Christ came in his Church to the Gentiles, or before they heard the gospel, may haue this excuse, his answer is, Possunt planè. said non ideo possunt effugere damnationem, quicunque enim sine lege peccauerunt, sine lege peribunt: They may use the same excuse, 
Rom. 2. 1●.  yet can they not thereby escape damnation, for they that sin without Law, shall perish without Law. Make the same your fathers case( which God forbid we should conclude of all) yet are not you now thereby excused. 
Psal. 19.14.  For his word is gone out into all the earth, and his truth unto the ends of the world. God hath given unto us his statutes and his laws; 
Psal. 147.19 20.  if he hath not dealt so with other nations, or other times, it was his iudgement toward them, we find and confess his mercy towards vs. Though your fathers tempted God, 
Psal. 95.8.9.  yet harden not your hearts, but hear his voice this day. For this is the day that the Lord hath made, 
Psal. 118.24.  we haue great cause to rejoice in it. But as for our elders, let us modestly speak of them, and in our charity leave them to the goodness of God, who is a safe keeper of all that haue put their trust in his mercy.  
14 moreover we know, and are sufficiently able to prove, that the very roman religion, was not that before Luthers time, in many points fundamental, which now it is. For as before is observed, 
Sup. c. 6.& 10  the Scriptures of God were never refused in the trial of truth, until Luther had driven the Romanists from any hold by them, and had confuted the most points of Popery by them. But when they saw their errors convinced, they could neither yield unto the Scriptures their deserved reverence, nor cease to cavil as the Herodians, Scribes, pharisees, and saducees, 
Matth. 22.  when they were convinced; nor run away with the divell, 
Matth. 4.  when they are by Gods word confounded. But the Scriptures, and together with them, all antiquity, must be not onely set aside, as a thing not necessary, but utterly contemned and rejected as hurtful and dangerous. Though the Scriptures in our fathers dayes were kept in silence and secrecy, yet they lost not all their honour, as now they haue in the roman Church: which hath been sufficiently proved. Dig down but this foundation, the strength of all religion faileth. And therfore in this, our moderns seeming Christians, are far worse then their ancestors. For their fathers were ignorantly blind, they are wilfully mad. The Popes omnipotency was never defended in butchering mens consciences; massacring Christians, and murdering Kings, was not so much as name in former times: but now such things are taught, persuaded and executed, that not onely Christian ears should abhor it, but we may justly say with the Apostle in another case, they do such things even in this particular, as are not name among the Gentiles who knew not God. Traditions were never before these dayes of sin compared with, much less preferred before the Scriptures.  
15 equivocation detested by the heathens, to whom it was odious to say, 
Cicero.  Iuraui linguâ, mentem iniuratum gero: I swear with my tongue, but not with my heart. First, since the time of christianity, practised professedly by the Priscilian heretics, and detested of ancient and true hearted catholics, when was it impudently avowed, defended by word, by writing, before these desperate dayes? If weakness or ignorance in friar Francis used it to save a life, as in his Legends, yet he never learned the doctrine thereof in any ancient Father, nor the practise from any honest man. For to save a body perhaps from the iustice of law, he maketh shipwreck of a good conscience, which should never do evil that good might come thereof. Not to burden my paper with ouerlarge discourse of this damnable doctrine, I will but deliver what I haue out of one Romanist, which is certainly the common opinion of them all; and leave it not to be farther discussed, but to be utterly detested and abhorred of all Christians. Quotiescunque aliquis jure potest, 
Hen. Henriq. q. 62. art. 2. cont. 15. pag. 206. 1.  vel debet occultare aliquam veritatem, &c. As often as any man can, or should keep secret any verity, by the same right it is lawful for him to use ambiguous and doubtful words; which when they are delivered by reason of their diverse sences, the truth may be covered without a lie. It might be covered verily by the hearers taking of the words otherwise, or in other sense then they are delivered by the speaker. But without a lie: because that sense which is delivered by the speaker is also true, whereas the words are ambiguous and haue diuers sences, and all true. Neither is this kind of deceit to be reputed a fault, or to be blamed: because he that speaketh the words is not bound to open the truth unto his hearers, but rather to hid it. Neither is he bound to speak in the sense wherein the words are commonly taken, or may be taken of the hearers. But it is sufficient that the sense in which the speaker delivereth them be true, though it be diuers from the common, and from that in which they are taken of the hearers; let him look to this lest he lie. He doth illustrate this by examples as damnable as his doctrine. Testis qui contra ordinem juris, &c. A witness who against the order of the Law is compelled to give his testimony in the true offence of his brother, he may use doubtful words, by which he may reserve to himself one sense, but in delivery deceive the judge, taking them in another sense. Also a guilty person without order of law being asked, may do the like. And so may a Confessor, who by a tyrant may be commanded co reveal a confession, or a clerk who should be compelled by a judge to give testimony in cause of blood. For in these kinds of deceits he lieth not, whereas his words are in some sense true; neither doth he deceive his hearer, when he is not bound to open unto him the truth, but rather to hid it. But he that hears deceives himself taking them in another sense, to whom the speaker is not bound to conform himself. Thus far Henriques. show me such a dispute before the light of the gospel so bleared the eyes of the more then purblind Romanists, that they could endure no truth, no honesty, no sincerity. Our forefathers were never acquainted with such villainies; there were thē no jesuits in the world. 
Plutarch in Solon.  If Solon an heathen reproved Thespis sharply for lying on a stage, though it were but in sport, would he not knock his staff on the ground, nay about their ears now, and tell these Iesuites, that lying in sport would bring it in earnest into all traffic and commerce? Much more would he condemn such religious lying, that is drawn into practise in matters of highest nature.  
16 In elder dayes it was no scandalous question, to ask a sick man: 
Ordo Baptizandi, cum modo visitandi, impres. venet. 1575.  Credis, non proprijs meritis, said passionnis Domini nostri Iesu Christi virtute& merito ad gloriam pervenire? Dost thou beleeue, not by thine own merits, but by the merits and virtue of the passion of our Lord Iesus Christ, to attain unto glory? And again, Credis quod Dominus noster Iesus Christus, pro nostrâ salute mortuus sit?& quòd ex proprijs meritis, vel alio modo, nullus posset salvari nisi in merito passionnis ipsius? Dost thou beleeue that our Lord Iesus Christ died for our sins, and that by his own merits or any other means, no man shall be saved, but in the merit of his passion? or finally was this conclusion denied? Non erit desperandum nec dubitandum de salute illius, qui supra positas petitiones cord crediderit,& ore confessus fuerit: 
Rom. 10 9.  We may not despair nor doubt of his salvation, who believeth in his heart, and confesseth with his mouth, the foresaid propositions. This was catholic doctrine, and is taken out of the Scriptures; was taught by the clergy, was believed by the people, and is the very groundwork and foundation of our salvation in Christ. But this is not onely accursed in the council of Trent, 
Index expurg. Hispan.  but also purged out of the book, by Quiroga, and the Spanish Inquisition, as heretical and unworthy to sound in the ear of a roman catholic on his death-bed; belike for fear he should not attend the master of error and blasphemy unto the kingdom of darkness provided for the divell and his angels. I for my part make no doubt, but honest and devout men, though in some points carried away with the sway of time, so questioned, truly answering, faithfully believing, and so dying, might be saved, and so without doubt in the most ignorant ages many were.  
17 In the same manner they haue dealt with many sentences of the Fathers, 
In eodem Indice saepiss.  under the colour of their Indices or tables; when indeed they censure the very words of the text, and passages in Ferus, and other of their own writers, which in truth are the gracious words of ancient orthodox authors, whom they most desperately wound through the sides of their own fellowes and friends. Their sophisticating of Fathers in their new approved prints, their blotting out, and putting in, and corrupting of all reverend antiquity, was not thought vpon in those dayes. Therefore the Fathers being more innocent in many things then their sons, may haue obtained the mercy of God, which may justly be denied to those who willingly withhold the truth of God in unrighteousness, 
Rom. 1.18.  vpon whom the wrath of God shall be revealed from heaven. So that we may conclude with good reason, many of our Ancestors who lived in the dayes of roman darkness, might be received to mercy, and be saved in that visible Church, holding those former positions and conclusions, and so dying. Whereas now in the same Church, few or none can be saved, who destroy these foundations,& build unto themselves a Babylonian tower, of all pride and presumption, heresy, villainy, and impiety.  
18 We farther know, that there are twelve houres in the day of a mans life, wherein some are called at the first, 
Math. 20.2.3.  some at the third, some at the sixth or ninth, some at the eleventh hour; and yet by the mercy and bounty of that great householder, every one may receive his penny. Though late repentance be seldom true, yet true repentance is never too late. That of Saint Augustine is common in every mans mouth: Inter pontem& fontem invenitur gratia: between the bridge and the water grace is found. Yet he is a fool that adventures his soul vpon so narrow a scantling. There is but one example in Scriptures of this late repentance, which is the thief on the cross. 
Aug.  One indeed lest a true penitent might despair; yet but one, lest a wicked sinner might presume. But in case of error, out of all doubt, many a devout Christian living in the former dayes of darkness, hungering and thirsting after righteousness, holding the former foundations, 
Psal. 19.12.  and hearty begging pardon for his secret faults,( secret to himself, and therefore the more pardonable, but known to God, from whose eyes nothing is hide) may well rest under our hope of his salvation. For necessary ignorance may move much compassion, when voluntary ignorance is an aggravation of the fault. 
Dan. 1.15.  Daniel and the three children were as cheerful and well liking when they were brought before the King, though they fed on pulse and drank water, as they that fared deliciously with the Kings diet, yea and better too. So haply many of our forefathers, that fared hard with such food as they had, might be presented unto God with more acceptation then they that fared better and proved worse.  
19 Christians must live by laws, and not by examples. A King vpon circumstances of the fact, in discretion, or by his royal power, in his favour may pardon some malefactors in cases for which many are worthily executed. Gods wisdom is not lesser, nor his power weaker, nor his favour slower to repentant sinners. He may show mercy or execute iudgement, what is this to us? we must be cautelous not to justify where God condemns: Caines son had sinned if he had justified his father. We may not condemn where God doth justify; as david and paul, whom God in mercy pardonned.  
20 Wherefore let Christians, who haue a better trial of their faith, and a more sure foundation of their hope, never depend vpon so weak and idle a plea, as hath been or may be, and in truth is, insisted vpon, by the Iewes, Turkes, Indians, Calecutians, and Infidels of all sorts, even to this day. Some depend on the Law, and refuse the Gospel as the Iewes. Some worship God, and not Iesus Christ whom he hath sent, as Turkes. Some worship divels, and are utterly without God in this world, as many sorts of Infidels. We know this by the light of truth, and we seek their conversion, or we should with our uttermost travels. May they not all stop our mouths with the same pitiful question of their fathers damnation? and so persist in their fathers errors, and abide the same doom? They are obliged in nature as far as we, therfore their pity may extend in this behalf as far as ours.  
21 Howbeit our answer of our fathers may be with great hope, yea some assurance, as hath been proved. If they yield, their very conversion pronounceth sentence against their fathers, that they were condemned. And therefore if this may stand for a reasonable question, I cannot see how ever there should be hope to convert Iewes, Turkes, or other infidels, lest their fact should condemn their fathers. But o fools& slow of heart, that beleeue not the Scriptures, 
Luke 24.25. Mat. 22.29.  and the power of God. Therefore do you err because you know them not, neither haue tasted the sweetness of Gods promises, or the bitterness of his curses. 
Luke 19.42.  You know not the day of your visitation, nor what belongeth unto your peace: you wilfully abandon the preaching which engendereth faith, and receive not that word which is able to save your souls. Wherein if you were instructed, 
Aug. if his.  you would learn with Saint Augustine, that stars haue fallen from heaven, and stones and rubbish, dust and ashes hath been advanced to glory. The very Angels that sinned were not spared; who pitieth their damnation being just, and they remaining the enemies of God? Neither shall the saved fathers pity their condemned children, nor the saved children their condemned fathers, in the day of Christ, when love shall be most inflamed in the hearts of the faithful. We may foolishly pretend more charity, but we come far short of that we shall then haue. Then shall all tears be wiped from our eyes, 
revel. & all sorrows removed from our hearts; our ioy shall be full, without abatement; constant, without alteration; strong, without shaking; true, without feigning; 
Mat. 22.  when we shall be like the Angels in heaven. This should and must content us, that God hath concluded all under sin, 
Rom. 3.  that he may show mercy on all that appertain unto the election of grace, 
Acts. 13.  and shall be saved.  
22 When Abraham was called out of the idolatrous house of his fathers, was he solicitous to ask what became of his fathers, before he yielded his obedience unto God? I trow not. What if they perished in their unbelief? What if the time of their ignorance were not regarded? What if by the infinite mercy of God some of them were pardonned? What if a few were converted? The best conclusion can be made, is, It was happy for Abraham that he by faith was saved. There were some very good Kings, that had as very wicked parents. Should the sons be so propitious to their fathers, as to damn themselves? So might josiah never haue rent his clothes, 
2. King. 22.  been sorrowful for the transgression of the Law, nor reformed the Church of God: for some of his progenitors were most wicked idolaters. The same might be the defence of any malefactors son. His father was a thief, an adulterer, a traitor, an idolater; yet some such haue been saved: therefore he will walk in his fathers steps, lest he might seem to condemn him. Might he not say with our Ignorants, shall I condemn my father? if he were saved, why not I? This is foolish pity, and worse presumption. What if Gods grace superabounded where mens sins abounded, 
Rom. 5.20.6.1. Ezech. 18.  shall we sin that grace may abound? God forbid. The question is assoiled by God himself. The soul that sinneth shall die the death. The sinner that repenteth him of his sin, shall live. When these were, or where these are, or who these be, or how the number of either shall be made up, that God knoweth, it is not for us to inquire. every one shall bear his own burden; and herein haue we great cause to glorify God.  
23 Wherefore, although we haue many causes to hope of Gods mercy toward our fathers, who might in their simplicity hold sure the foundation, yet err in the building: who would haue done better if there had been tendered better means in their times, and perhaps loved that which they knew not, having an eye on Gods promises,& expectation of the resurrection: yet there is no cause to afford the same hope to their children, that haue forsaken the foundation, as before is proved, and build vpon the sand of mens Traditions and inventions, which can never stand out against the tempest of Gods wrath, nor cover in the day of vengeance.  
24 But whatsoever our aduersaries make their proselytes beleeue of us, 
D. Kellyson.  that we revile& damn all our fathers( which is an impudent untruth, and may stand but for a railing word against their conscience) yet it may, and doth most evidently appear, that by their own positions they are more cruel to their ancestors, then we are severe; we more charitable, then they conniuent. For they hold most peremptorily, 
Idem. 3. conuers. all.  that he that erreth in any one point of their religion, which they presume to call catholic,( but without cause) shall be damned. Wherereby they conclude, that no Father of the ancient Church, not the former schoolmen of their own, not themselves who haue written in our time,( who all or the most part in such things err each from other, and so from the Church of Rome,) yea some since the council of Trent, shall never be saved. Nay, I dare boldly say, and can most evidently prove, that there was never patriarch, Prophet, evangelist, Apostle, or Martyr, saved, if Doctor Kellisons position be true. His words are: 
Idem.  That whosoever doth not hold all and every point of the catholic faith entirely, shall perish eternally. Which is very true as Athanasius delivereth it, but most damnably false as the Doctor abuseth it. For never any before popery believed all their religion.  
25 That which the Father hath applied unto the faith delivered in that Creed,( which indeed is all catholic and orthodoxal, but is not all the catholic and orthodoxal faith,) that the Doctor applies not onely unto the whole catholic faith, whereof many particulars are not expressed in that Creed, but unto the catholic roman faith now held, as al his discourse pretendeth. And so what is indefinitely spoken, or rather with restraint, and may admit qualification, is generally and absolutely taken, without all exception. Wherefore take it in Athanasius words, it is an holy speech, and a charitable: take it with the Doctors meaning, it is most ungodly and mischievous. For certainly there was never any order of Gods Saints expressed in the Scriptures, that ever held that monstrous religion that Rome now holdeth. Neither haue there been any since that time, whose writings, in more or less, haue not manifestly deflected from the Roman Church. How inhuman then is this Doctor, and with him all of his opinion, that hold they are all damned eternally, and therefore not to purgatory, where is hope of release, or where is their Beatitudo inchoata, 
Schoppius de Indulgentijs. cap. 48.  that is, where their happiness or blessedness is begun: but to hel, where is no redemption, which are not in every point of their catholic faith, which is the roman heresy?  
26 We are not so peremptory, so rigorous, so comfortless, so merciless. For although he that violateth one of Gods commandements is guilty of all; 
james.  and he that erreth in one material point, may be justly condemned by the God of truth, as if he had erred in all; yet I hope they will not say, that all sins shall be alike damnable, and all errors alike unpardonable. They will not compare a question about purgatory, which is a part of their catholic religion, with an error about the trinity, which who holdeth may indeed be damned. This is too stoical, too austere.  

Vincentius. Lyrinens.  27 How will such Romanists take the censure of Vincentius Lyrinensis in this case? He can be content in reverence& charity to an ancient Father and a Martyr, to hope or rather assure the mercy of God unto him. Who knoweth not, but that Saint Cyprian erred in a gross absurdity against the Scriptures of God, in the matter of rebaptisation? Yet he is acquitted by him, and he yields him a great part of Gods mercy. He seemeth to say more: That a master teaching error may be saved, and the disciple learning the same may be damned; whereby he warbleth the same string that resolveth our question, and thereof yeeldeth this reason. Because one may teach error in his simplicity and ignorance, and so be pardonned: learners may err of wilfulness and obstinacy, and die in their sins.  
28 In which case Saint Cyprian himself may well, and doth sweetly sing the song of Dido: Non ignara mali miseris succurrere disco: The sense of mine own smart, breeds pity in my heart. 
Cypr. ad Iubaian.  He hath a long discourse to Iubaianus of this very matter, and giveth a very good resolution and determination therein: Frustra quidem qui ratione vincuntur consuetudinem nobis opponunt, &c. They verily deal but vainly, that when they are overcome with reason, pretend custom, as if custom were greater then truth: or as if that in spiritual things, were not to be followed, which by the holy Ghost is better revealed. Of which he yeeldeth this reason: Ignosci enim potuit simpliciter erranti, sicut de seipso dicit Apostolus Paulus, &c. For pardon may be granted to one that erreth of simplicity, as the Apostle Paul speaketh of himself: I who at first was a blasphemer and a persecutor, and injurious, haue now obtained mercy, because I did it ignorantly. But after inspiration and revelation made, he that witting and willingly persevereth in that wherein he erred, sinneth without pardon of his ignorance. For he leaneth vpon presumption and obstinacy, when he is overcome with reason. Yet he proceedeth farther, and maketh this objection: said dicit aliquis, quid ergo fiet de hijs, qui in praeteritum de haeresi ad Ecclesiam venientes, sine baptismo admissi sunt? Some man will say, What then shall become of those who in times past returned from heresy to the Church, and were admitted without baptism? Though this be not our aduersaries objection in so many words, yet the answer satisfieth the question in substance for all. Potens est Deus, misericordiâ suâ indulgentiam dare, &c. Our Lord is powerful in his mercy to give pardon, and not to separate them from the benefits of his Church, who simply were admitted into the Church, and died therein: yet notwithstanding a man must not always err, because he hath once erred. Whereas it better beseemeth wise men, and such as fear God, to obey the truth willingly, when it is once revealed and perceived, and that without delay, rather then obstinately and perversely to strive for heretics against our brethren and fellow Priests.  
29 The Church may be likened to a house, wherein are vessels of honour and vessels of dishonour: 
Rom. 9.21. Luk. 17.34.  and wherein two may be in one bed, the one taken, the other forsaken; yea in one womb, as in the womb of Rebecca. And Christ our saviour foretold, 
Luk. 12.53.  that the time should come, that father should be against son, and son against father; mother against daughter, and daughter against mother; the mother in law against the daughter in law, and the daughter in law against the mother in law. In this house there is a husband, the great householder; a wife, as in times past Israel and his chief guides: so now, or rather before Luthers time, there was a visible hierarchy in these West parts of the world. The children are all the particulars in this household. The husband he keeps constant in his love, till his wife playeth the harlot; he urgeth repentance, and deferreth the divorce; he departeth into another country to receive a kingdom, taketh order for the government of his wife and family until his return. She continueth to play the harlot till her children espy it. They are jealous of their fathers honour, and humbly entreat reformation; as Luther did of Pope lo, and a council to whom he appealed. She yet continueth in her spiritual fornications; and the more she is entreated, the more she is inflamed with inordinate lust, 
Seneca. Genes.  as Phaedra in the Tragedy, or Iosephs mistris in the Scripture, and increaseth in her abominations. In this case what shall the children do? Shall they become the mothers bawds? Shall they see her sin, and say nothing? Shall they perceive their fathers glory stained daily, and suffer it? This were to bring their mothers sins vpon their own heads, and haue her blood required at their hands. Her husband would be reconciled, if she would amend; her children would return as chickens under her wings, if she would be reformed. This she will not do. Therefore her husband writeth her a bill of divorce, and her children worthily forsake her. They haue cause to complain, and not she.  
30 Examine this, and apply it to Christ the Spouse of the ancient roman Church, and the head and members of her present ecclesiastical Hierarchy, and many of the both clergy and people that saw and long with grief endured their lewd mothers fornications and idolatries. And it may easily appear, that many of the children that grieved at her in their hearts, and mourned over her whoredoms in zeal of their Fathers glory, and were so weak they could not, 
Theseus. Phaedra.& Hippolytus.  or so fearful they durst not either depart or venture their lives to their mothers tyranny, might right well be saved, as no partakers of the grossness of their mothers sins, when their mother might be damned with all her louers& bawds, without pity or mercy. In which case, neither doth Gods promise fail unto his beloved Spouse that never played the harlot, which is called the household of faith, and children of obedience, which was dispersed over the face of the earth: and was never but by vain presumption confined unto the city of Rome, more then to any other Church where the truth of Christs gospel was preached and professed. There were undoubtedly many children in house with that ungracious mother, which might be mercifully saved: and there might be, and certainly were many justly condemned,& that without all prejudice unto their posterity. How doth one Schoppius chop logic in this case, with an outcry against all of our Religion, as if we held there were no Church for many hundred yeares, and that therefore none could be saved in all that time? item nunc miseri& infoelices Lutherani,& magistris vestris tam absurda praecipientibus auscultate: Go to now you miserable and unhappy Lutherans, and harken to your maisters, who teach you such absurdities. If there were never any Church,( what a strange and monstrous supposition is this, by us utterly denied and condemned) then no man could be saved these five hundred yeares: then all Martyrs and Bishops of the Church were damned; then all Augustines and Hieromes perished: and it was false which Christ promised, that he would build his Church vpon a rock that could not be shaken. This he. Admit his supposition, which he can never challenge from us, and all this will follow, No Church, no salvation: no Church, no father of the Church. But we say, there was a Church, known onely to God; there was a Church conspicuous unto the world. Though this Church were corrupt in many things, yet not in all, and to many in it God might and did show mercy, as hath been said.  
31 In censuring our ancestors, we must use truth, charity and wisdom; which well observed, we shall hardly judge amiss. Truth, which will lay no more to their charge then we know them to be guilty of, nor to aggravate and make things worse then indeed they were. charity to interpret all to the best, that may admit an indifferent censure, or rather then fail, to hid some blemishes thereby, which is able to cover a multitude of sins. And wisdom, to discern and distinguish times, persons, places and means, that we neither suffer the balance of iustice to be overswayed with partiality, nor ouerweeningly defend what is blame-worthy, nor censoriously condemn what may either by discretion be tolerated, or with meekness mollified, and by Gods mercy pardonned. There was a great and contagious plague in the Church of Rome, yet some by Gods providence were not infected; some that did partake the sickness, yet by Gods mercy escaped. 
Luk. 16. Matth.  Lazarus went to heaven though full full of sores. And many with one eye, or one foot, might see and walk the way to heaven, better then thousands that thought themselves furnished with more then Argus eyes, and more feet to run then a dromedary, or a Roebucke.  
32 What need be said more in this question? We are propitious and charitable unto our forefathers: the Romanists are barbarous and cruel to them they would seem most to affect. We leave them under hope; they leave them nothing but despair. We defend their cause against a wicked and perverse generation: they wound them with byblowes, while they seem to be their friends. We desire to cover many faults under the wings of Gods mercy; they damn them for one fault to eternal condemnation. 
De doctrine. Christ. l. 1. c. 36  We will easily grant with Saint Augustine, that Multi error viam deserunt,& tamen per agrum eo pergunt quò via ducit. But one step out of the roman high way is holden to lead no whither but to hell; and yet Saint Augustine saith, Many come to the end whither the way leadeth, though they sometimes find not the directest path that leadeth thereunto. But o Lord thou knowest who are thine from everlasting. Thy love to our predecessors covered a multitude of sins. Thy patience and long suffering of us, inviteth us to repentance. As in the dayes of Helias seven thousand were reserved that never bowed the knee to baal; as after crucifying the Lord of life, 
1. Kings. Rom. 11.5.  a remnant was reserved, according to the election of grace; so still God can show bountifulness and severity to the vessels of mercy and wrath. It is not in the censure of men: it resteth in the mere mercy of God. In this let all men be silent, and God onely speak, who onely knoweth who belong unto him. And when all is said and done, we can reach no further then the Apostle S. paul, who when he had dived into this depth to the very bottom, and had soared into this mystery above the highest mountain, yet found a depth whereinto he could not search, and an height whereto he could not reach. And therefore creepeth with humility under Gods protection, and in stead of a conclusion breaketh out into admiration, and this pathetical exclamation: O the deepness of the riches, 
Rom. 11.33.  both of the wisdom and knowledge of God! How unsearchable are his judgements, and his ways past finding out? For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath given unto him first, and he shall be recompensed? For of him, and through him, and for him are all things: to him be glory for ever, Amen: and so I conclude this matter.   

CHAP. XX.  
How may an unlearned true hearted Christian catholic, in this present roman defection from the true Church and faith, and in so great variety of opinions as are now ventilated in the Christian world, secure himself and haue his conscience satisfied with comfort, that he is a member of the true, holy, ancient, catholic and apostolic Church.  
THe love of God herein appeareth, that he would haue all men to be saved,& come unto the knowledge of the truth: 
1. Tim. 2.4.  wherein is delivered, who of men, and by what means they shall be saved. Not all, without exception of any man, but of all men some, without exception of any kind of men. Which respecteth not onely nations, as Iewes and Gentiles, but also ages, sexes, and conditions of men, old, young, male, female, bond and free. The means of salvation is by the knowledge of the truth. For this is eternal life, 
John 17.3.  to know God, and whom he hath sent Iesus Christ. In the want of which knowledge no Christian man can stand excused before God. For either he hath the means offered to his person, or the sound of the gospel is gone out into all lands: Enough to leave the ignorant without excuse: Enough to give knowledge of salvation to them that sit in darkness and in the shadow of death, 
Luke 1.79.  and to guide their feet into the way of peace.  
2 Whereof our dayes may speak, if ever any, that The grace of God, 
Tit. 2.11.  which bringeth salvation unto all men, hath appeared, and teacheth us to deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world, &c. Here is likewise, all men, be they rich, be they poor, be they wise, be they simplo, be they learned or be they unlettered, maisters or seruants. The grace of God hath never appeared unto them, if they haue not learned as they haue been taught, to forsake ungodliness, which is superstition, idolatry, and error in religion. And worldly lusts; that is, all profaneness, licentiousness and wickedness in conversation. The fault is not in God, who hath manured his vineyard, 
Esay 5.4.  but in themselves, who haue refused or neglected so great salvation offered. For the Lord hath not onely taught them to eschew evil, but to do good. And to make them complete Christians, he instructeth them to live soberly, in their private self carriage; righteously, with all men, with whom they converse; and godly toward their Maker, Redeemer and Sanctifier, whose religion they must hold in truth, profess without dissimulation, and continue in it unto the end without tergiversation, that they may be saved.  
3 This blessed salvation most men wish in their good moods; some men seek in their better meditations; but few men follow hard at the mark for the price of the high calling, 
Philip. 3.14. Heb. 12.1.  and will labour and travell with patience in the race set before them, in the way of life, that leadeth thereunto. Some never so much as desire to learn; some are ever learning, 
2. Tim. 2.7.  and yet never come to the knowledge of the truth; some attain unto some measure of knowledge, but either mix it with idle superstition, or else scandalise it with ungracious conversation. But those are worst, who cum in mala scientes ruunt, when they run to their damnation wilfully and with open eyes, yet they conceit that they husband excellently for themselves; and therefore say and doubt not: Mihi sic vsus est, 
Cicero de finibus, lib. 5.  tibi vt opus est facto, face: This is my fashion or custom, if thou canst do better for thyself, do it. Which is not onely appliable to the learnedder sort, that will not confess they see, when they do perceive: but to such also of the common throng, who are in the midst of light, and may see it, but will not; are where they may hear the truth, and yet refuse it, and fly from it, and stick not to say without doubting, This I haue been used to do, I will do no otherwise; if you haue any better way, walk in it.  
4 Such would be taught a better lesson, if they had grace to learn it; which they may do from a heathen, if they will be lead but onely by the very light of nature. For even it( saith Cicero) hath engendered in every man a desire to find out the truth. 
Idem de fin. lib. 2.  And therefore falsehood may be called a very contradiction to nature itself in its corruption, and an opposition to reason not accompanied with religion. How much more should rectified nature, reformed by regeneration, and lead into a more high contemplation and admiration of heavenly objects above, 
Colos. 3.1.  where Christ sitteth at the right hand of God his Father, search and labour without ceasing to be informed in the truths of Christian religion, and therein neither spare travell nor cost, until vpon knowledge, and the conuincement of understanding, it may rest and resolve vpon certain truth? In which case the counsel of an adversary is not ill: Animus vt de religionum probabilitate iuaicet, 
Muri civit. fund. 11.  &c. A mind( or a man) that will judge of the probability of religions, it is necessary that he weigh the reasons and drifts of every one, as if he were of none, that he may wisely entertain truth, in an incorrupt mind.  
5 This can we never do, except with the academics we haue some doubts arise in our hearts, 
Aug. de util. credend. Luke 24.32.  as Saint Augustine confesseth of himself: as the Apostles had, when their hearts burnt within them. Whereby we may be moved either to make farther search by reading ourselves,( if we be able) or by asking questions of those that are more learned: but never to receive satisfaction vpon bare words, or credit without demonstration; neither to be so wedded to our own wilful and ungrounded opinions, but that when our consciences are convinced, without further prejudice we yield unto the truth. When we see light, to delight in it; when we find the way, to walk in it; and hold it no shane to return from error to truth, without all respect of faction or affection, rather seeking to save our souls, 
Math. 16.26.  then to gain the whole world.  
6 Who were more enamoured vpon their own opinions, then the old greek Philosophers? famous for their learning, followed by their schollers, applauded of the States wherein they lived. Yet some traveled to Egypt, and others to Iewrie, Persia, Chaldaea, to observe the secrets of philosophy, and either to confirm the truth of their conceived opinions, or to learn a further truth, then by their own wits, and in their own countries they could attain. Wherein they shewed no levity but great wisdom& constancy, in the diligent search of that, which by the light of nature seemed to them most precious; and so also did Lycurgus search for laws. 
Plutarch.   
7 And what a grace of God had it been in them, and what a benefit unto posterity, if all the fathers had either prevented or followed Saint Augustine in their times, who revoked that in his age, 
Aug. Retract. Confessions.  which he wrote not soundly in his youth? that when he was a Bishop, which he wrote when he was but a Presbyter? whose Retractations, and Confessions may well be esteemed the best books that ever he wrote. Aeneas silvius, though with a worse mind, disclaimed many things when he was pus secundus, Bishop of Rome: and practised clean contrary to his former positions. And after he had long run with the Hare, yet at last held so with the hound, that he bit as sore as his forerunners, and for his advantage held it no disparagement to alter his mind. Our present and pregnant cardinal Bellarmine, hath played Saint Augustines ape in this kind, though to little purpose, 
Bell. Retract.  and with less integrity, rather to counterfeit a part, then to act a real benefit for Gods Church.  
8 Which makes me not a little wonder at the ignorant folly and obstinate madness of many in this age, who are so peremptory in their ungrounded resolutions, or rather wilful obdurations, that they refuse to hear or read any thing that crosseth their prejudicate conceits, or would bless them in the way of truth. They are of a religion which they call catholic, but they neither know what religion or catholic is or meaneth. They pretend conscience, but without all science, and continue pura entia, as one alluded to the Priests of his time, mere blocks& idols, that can neither see with their own eyes, nor will hear with their own ears, 
Psal. 115.  nor may walk with their own feet. But the best they haue, is but a blind superstitious zeal, and the most they haue, is but an obstinate will to do that wherein they are settled. Like Iron once fastened in a post till it be rusty, will never be drawn forth, but with cleaving the wood or breaking the pin. So those who haue been long nousled in the superstitious blockishness of the Roman Church, can never be severed therefrom but with rending that Church, or bursting the heart of such refractaries with the hammer of Gods potent word; and they were happy if that would do it: which it might do, if they would hear it. But they haue fed so long of poison, 
forest. de venen.  that it is become their best food; neither will they aclowledge blindness in themselves, but impute the darkness to the house, yea rather then fail, to the very air and the bright sun. 
Iude vers. 10.  And so speak evil of that they know not, and corrupt themselves like beasts in that they know.  
9 These can never be taught a better lesson but by Pythagoras method. First they must learn to forget that which they had received,& then haply they may admit that which might inform them better. Howbeit God hath given the same lesson,& that in more excellent maner. harken O daughter, 
Psal. 45.10.  and consider, and incline thine ear, forget also thine own people and thy fathers house. If the daughter would hear her heavenly Father, and consider her own weakness, she would soon forget the idolatrous house of her earthly father in Egypt, and take pleasure in Salomons both palace, and temple, though in a strange land: 
Heb. 11.25.  and would with Moses refuse to be called the son of Pharoahs daughter, and choose rather to suffer affliction with the people of God, or at least would incline her ear with all obedience and readiness, and not return to her Maisters infidelity, 
douai in Psal. 44.  nor to corruption of life.  
10 But if I speak of the unlearned sort of men or women in this land, the labour of forgetting is easily saved. For as a man cannot lose that he never had, so cannot a man forget that which he never learned: which is the common case of the vulgar sort. They never attained unto knowledge in any religion; not in ours, and therfore they are so easily drawn away. Not in the roman religion, wherein they are kept more ignorant, but are made withall more obstinate. For as knowledge hath no greater enemies then the ignorant, so false religion hath no more zealous patrons, then the wilful, who know least, and therefore make most desperate adventures. A generous horse will not be spurred to a dangerous downfall which he seeth; he will start back, and show his dislike, and as the proverb is, he will look ere he leap: but a dull blind jade may be lead to his breaknecke with ease, and will job on without fear, as another proverb saith, None so bold as blind Bayard. This maketh many live, and to be contented to die, in a persuasion whereof they haue no ground: a religion which they hang onely on the sleeve of him that teacheth it, or vpon such generalities wherewith the wisest may be deceived; or by such vngranted and begged principles, that their maisters can never evince by any demonstration, no nor so much as persuade with any probable reason, but that they haue gotten credulous disciples to whom ipse dixit, their bare word, must be their best warrant.  
11 If any conscionable roman catholic, who hath a zeal to God, though not according to knowledge, 
Rom. 10.2. ( which I cannot but confess of many, and would be willing to witness it with some,) should vpon such reasonable motives as are premised, ask how he might resolve to his best satisfaction, whether our Christian, or their roman catholic Church haue the certain verity? and how he may know it, that he might live and die in it? 
De vilitate credendi. c. 7.  or to use Saint Augustines words in this matter: Primùm quaerere cuinam religioni animas nostras pure gandas instaurandásque tradamus: As if we would now first seek to what religion we would commit our souls to be cleansed and rectified, I would not bind him to Aristotles exigent: Oportet discipulum credere: The disciple must beleeue his master, as the Papists do: for that standeth indifferent on both hands. One master teacheth him one thing, another teacheth perhaps quiter contrary. And so it standeth with him whether to beleeue: rather according to his affection to the person, then the evidence of the truth. When we are asked what we beleeue, 
Muri civit. sanct. fund. 12.  we must answer, The Scriptures, and nothing beside them. But who shall interpret them? No better interpreter then the Scriptures themselves. If we be further asked, what account we make of our teachers; we answer, According to their learning and credit in the gospel, and as they teach out of the Scriptures. This a jesuit derideth in all. ask a priest the same questions: he careth for no Scriptures as is premised, but from Schoolmen to Fathers, or Traditions, or finally to the Pope, who may be as ignorant as the veriest sot in the world. If our answers be ill, theirs are twenty times worse. In which case what is to be done? how may an honest man repose himself with contentment in his life, and comfort in his death, that he may be saved? Halt between both he may not, he must resolve of one, and but of one; for there is but one faith, 
Ephes. 4.5.  as there is but one Lord the object of that faith.  
12 To give satisfaction in this scruple, it will ask an humble and discreet teacher, a devout and sober scholar. No quarrels must be picked, no knots sought in rushes, neither false accusations imposed vpon the one side; no vain suspicion or idle imagination, nor prejudicate opinion on the other side. But on both parties a reverend fear of Gods majesty, a desire of the truth, hunger and thirst after righteousness, and a preferring of Gods glory before any thing in this world, 
Exod. 32.32. Rom. 9.3. 1. Tim. 3.2.  even with Moses and Saint Paul, before their own salvation. For which cause the Apostle requireth among other graces in a Minister, that he be apt to teach, as well without doubt in private conference, admonition, instruction, as with evidence of the Spirit in public preaching of the gospel. The hearer must haue either, as the better translations haue, 
1. King. 3.9.  cor intelligens, an understanding heart, or as the old vulgar hath, at least Cor docile, a docible or tractable heart. For then they shall be taught of God. 
John 6.45. 2. Tim. 2.24.  All which the Apostle compriseth in one period: The seruant of the Lord must not strive: but be gentle toward all men, apt to teach, suffering the evil. Instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may aclowledge the truth, and come to amendment, out of that snare of the divell, of whom they are taken prisoners to do his will. The agent thus doing his duty, and the patient his, it resteth that the teacher should be instant, in season and out of season, and never be weary of well doing: that the hearer keep that he learneth as a treasure, not let it be dried up as the mornings due, Or as Tiberius Caesar, 
Plin. nat. hist. lib. 11. c. 37.  who saw light in the night suddenly as soon as he awaked, as in the day, but by little and little darkness grew vpon him, and saw no more then when he was asleep.  
13 In which conference, poor souls must not be terrified with damnation, as children with boggards. For this is like a robber by the high way, that asketh money with a drawn sword, the point at the heart. Though he mean not to murder, yet a poor traveler will yield his purse, rather then venture his life. Neither must they be outfaced with an outward show and ostentation of the Church, 
Speculum pro Christianis seductis.  and pictures of their succession in glory, nor new beginnings in infancy; or our sufferings of martyrdom for conscience of the truth; their treasons and conspiracies, and due executions of laws vpon them according to their deserts, with inducements of like quality, which are but phalarae, and therefore do fallere; as trappings and toppings set out a jade to sale that is not worth his furniture. Neither with intricate and school distinctions, which the capacity of the unlearned can never understand nor conceive, more then that is red in an unknown tongue, 
Bellar.  as hath been observed by cardinal Bellarmines confession, such as themselves do not understand. Which may dangerously perplex, but never give due satisfaction to a conscience that hearty seeks information. Neither with generalities, which commonly implicate many deceits, and distil prejudice into the ignorant, against all particulars that may be most pregnantly proved, and wherein heresy and error standeth, and so must be persuaded or confuted.  
14 All the heresies of Simon Magus, Cerinthus, Ebion, martion, Arrius, and others, were once new; yet they grew with the beginnings of the gospel, and haue their equal antiquity with the prime of the Church. These, as they haue their singular heresies, so haue they been particularly confuted by divine authority: some of them immediately from the Apostles mouths while they lived; others, by their writings when they were dead. In those times there was no such superlative and extravagant power of the Bishops of Rome, who as they lived under tyrannicall persecution, so were they not respected but as other Patriarks. When peace by the mercy of God was granted to the Church, then councils were called against emergent heresies: which were never rejected under pretence of the Churches authority, but by the power of divine Scriptures, as they were taken and interpnted by the most learned Fathers. That which is now most predominant, was not then once name for repose of conscience. For the Fathers wrote, and the councils concluded against all heretics and their heresies, onely by the Scriptures; as the sole means left by divine providence, and received by all that defended the truth. And when all is said and done, we shall find it our best repose at this day.  
15 These impediments and rubbish removed, I would gladly lay my foundation vpon certain and undeniable aphorisms, or axioms, or theorems, or rules, or grounds, or what you will call them: such, as I verily beleeue, no man professing Christian Religion, will deny, or can overthrow. Of which, the first toucheth nearest the glory of God, and the auiling of man. The second in contrary respect, the honor and state of the pretended Hierarchy of the roman Church, or rather Court, with the profit and pleasure that accrueth unto the ministers and officers thereof. The third, that tyranny and policy, which hath and is yet used in that Synagogue in highest extent. Lastly, the outward senses and the affections, which are not to be pleased or tickled with delight and admiration. Which is indeed nothing else but a pin or nail of Iaels tent, 
judge. 4.19.5.25.  brought with butter in a lordly dish. In which seuerals, each hath its particular branches, which will fall into examination by a Christian conscience.  
16 To begin with the first, I say, that The Religion which attributeth in all the passages thereof most glory to God, least unto man, that certainly must be the true Religion. 
The Romanists clane contrary.  This doth our Religion, not the Romanists: therefore ours is the truest Religion, not theirs. If any man shall except against the first proposition, he wanteth either wit or grace to conceive or entertain what belongeth to Gods glory. For we question not how far men may seek Gods glory by one means, and some by another, as Iobs 
job.  friends against him, and he against them: they seeking Gods glory out of Iobs condemnation; job by justifying against them, not against God, his own integrity. But we speak of the bent and scope of Religion, which aimeth only at Gods glory in all things, or detracteth therefrom. That advanceth man in his nature, in his will, in his integrity, in his merit, more then he deserves, or should desire: or deiects and casts down nature and will, and whatsoever proceedeth from them under the power, and wisdom, and providence, and disposition of God, to approve or disprove what pleaseth or disliketh him. And this is the very source and fountain of all the mercies of God derived unto man by Iesus Christ.  
17 For as the beginnings of all riuers and fountains are from the sea; so of all virtue, knowledge, 
Bernard. in Cant. ser. 13.  and what goodness soever, is from the Lord. And as all riuers return to the sea, 
Eccles. 1.7. Ecclus. 40.11.  from whence they came; so must all thanks and glory be returned to God for all the good things he bestoweth vpon vs. Thus therefore we must join Saint Paul with Saint james, every good giuing, and every perfect gift is from above, 
Iam. 1.17.  and cometh down from the Father of lights: therefore unto him that is able to do exceeding abundantly above all that we can ask or think, 
Ephes. 3.20.  according to the power that worketh in us, be praise in the Church by Christ Iesus throughout all generations for ever, 
Esai. 42.8.  Amen. I am Iehouah, saith the Lord, this is my name, and my glory will I not give to another, no not to any other, except his son, 
Hieron. ib. Heb. 1.2. joh. 17.1.  who is the brightness of his Fathers glory, and the engraven form of his person; and therefore was bold to ask, Father glorify thy Son, that thy son may also glorify thee: and was worthy to receive this answer from heaven when he prayed, 
joh. 12.26.  Father glorify thy Name: I haue glorified it, and will glorify it again. And these were the onely ends of Christs coming, and suffering in the flesh, 
joh. 8.50.7.18.  to glorify God, and save sinners. Therefore he protesteth that he came not to seek his own glory, but the glory of him that sent him.  
18 When one called our saviour Christ, Good master: he answered, 
Matth. 19.16.  There is none good but one, that is, God. Why callest thou me good? Intimating thereby two things: the one, that himself was God: the other, that if he had not been God, that title of honour had not belonged, and therefore should not be attributed unto him. 
August. cont. Max. Arian. l. 3. c. 23.  Rectè me appellabis bonum, si menoueris Deum. Nam cum me nihil aliud quàm hominem putas, quid me dicis bonum? Thou shalt call me good, by good right( saith Saint Augustine) if thou know me to be God: but if thou takest me onely for a man, why callest thou me good? And Chrysostome: 
In opere imperf. hom. 33.  Hac ratione laudem sibi oblatam ab eo repulit, quia non quasi Deum bonum, said quasi hominem bonum eum dicebat: For this cause Christ refused this honour that was offered, because he called him not a good God, but a good man. And Saint Ambrose continueth Christs speech thus: Quid me dicis bonum, 
In luke. cap. 18 lib. 8. c. 74.  quem negas Deum? quid bonum dicis, cum bonus nemo nisi vnus Deus? non ergo bonum negat, said Deum signat. Why callest thou me good, and deniest me to be God? why sayest thou good, when there is none good but God? therefore he denieth not himself to be good, but affirmeth himself to be God. Wherefore as God is onely, truly, and indeed goodness, 
Chrysost. in Mat. hom. 64.  the roote and fountain of all good; so to him onely is to be referred all glory, as the sea and receipt thereof: which who so usurpeth to himself, he doth therein imitate Lucifer, that not contented with his own estate wherein he was created, but affencted the throne of God, puffed up in his pride, 
Aug.  he ascended an angel, and came down a divell. Which made all the religion of the Gentiles not onely vain, but odious in the sight of God: who though they knew God, 
Rom. 1.21.  yet they glorified him not as God, neither were thankful, but became vain in their imaginations, having their foolish hearts full of darkness: 
Rom. 1.21.  and so gave the glory of the Creator to a creature, and therein above measure dishonoured God.  
19 He that came from Bosra, with his garments all read, 
Esa. 63.3.  and had trodden the winepress alone, and of all nations of the earth there was none with him, in the dayes of his flesh professed, that his glory was nothing, as he was inferior to his Father. And therefore not onely his words bent all to glorify God, 
John 8.54.  but his works also: as of Lazarus, This sickness is not unto death, but for the glory of God, that the son of God might be glorified thereby. How significantly our Lord Iesus speaketh, when he attributeth all glory to God; he saith not that the son of man, 
John 11.4.  but that the son of God might be glorified. For though the same person was the son of man that was the son of God, yet glory belonged unto him, not as he was the son of man, but as he was the son of God. Therefore the pharisees counsel to him that was born blind, and was recovered by our saviour, was true, and good: give glory unto God; 
John 9.24.  though their motive and reason were wicked and malicious, We know that this man is a sinner. For if Christ had been a sinner( as all men are, excepting him, that was in all things tempted like us, 
Heb. 4.15.  yet without sin) they had not erred. As in that, who can forgive sins but God onely? Certainly the answer must be, that none can, but that son of man that was the son of God. And therefore our saviour denieth not the proposition, but excepteth against it in their application to him, which had a double nature in one person, that they knew not. And when he taught that most excellent prayer, he beginneth it with Our Father,& concludeth it, For thine is the kingdom, 
Math. 6.13.  the power and the glory for ever. And so hath the religious and devout wisdom of the Church militant ordered, that all glory shall be ascribed unto the holy, blessed& glorious trinity. Glory be to the Father, and to the son, and to the holy Ghost. unto the imitation of the Church triumphant, and those four and twenty Elders, 
revel. 4.10.11  Who cast their crownes at his feet that sitteth upon the throne, and before the lamb, saying, Thou art worthy O Lord to receive honour, and glory, and power: and they give this reason, For thou hast created all things, and for thy wils sake, they are, and haue been created. It was the song of the angel,& host from heaven: 
Luke 2.14. revel. 5.11.  Glory be to God on high. And it was the ditty of many Angels in heaven, that were round about the throne and about the beasts, and the Elders, and there were thousand thousands saying with a loud voice: Worthy is the lamb that was killed, to receive power, and riches, and wisdom, and strength, and honour, and glory, and praise. And together with them all the creatures which are in heaven, and on the earth, and under the earth, and in the sea, and all that are in them, he heard saying, Praise, and honour, and glory, and power unto him that sitteth upon the throne, and unto the lamb for evermore. Pacem meam do vobis, non gloriam meam do vobis: Christ said to his Apostles, My peace I give unto you, but never to any, I give you my glory.  

supper Cantic. ser. 13.  20 Which Saint Bernard observeth elegantly vpon that of the Angels, glory be to God on high, and in earth peace: the Angels distinguish, what God reserveth to himself, and what he vouchsafeth to impart unto men. He reserveth glory for himself, he giveth peace to men; take thankfully what he giveth, and leave to him what he reserveth. Abiuro gloriam prorsus ne fortè si vsurpauero non concessum, prodam meritò& oblatum: I utterly abjure all glory, lest while I usurp that thou hast not vouchsafed, I lose that which thou hast offered. This may be truly assigned the cause, why God hath been pleased to produce all his wondrous works by small, and in the sight of man, base means, and weakest instruments, That no flesh might glory in his presence, but that he that will glory might glory in the Lord. For Solus gloriam meretur qui facit mirabilia solus, 
Bern. in sermon. Epistola 123.  He onely should haue the glory, who onely doth great wonders, which might be exemplified by many particulars, as in Moses, in josuah, in Sangar, in Gedeon, in Iephta, in samson, and david, and above all, which one hath made the greatest miracle, even above the resurrection of Christ, 
De mirabilibus.  that so few, so mean, so vnvnlearned poor fisher-men, and others of as low estates or meaner vocations, could persuade the resurrection of the dead unto so many, whose farthest capacity before was but onely nature and reason, from which nothing is more abhorrent. These were instruments of wonders, but God hath the glory.  
21 Seeing therefore that praise, and glory, and giuing of thankes, 
Ephes. 5.20.  are always to be offered up for all things unto God in the name of our Lord Iesus Christ: seeing God himself requireth it, and his glorious son both taught it, and practised it; seeing it is the voice of Saints and Angels in heaven; both of the regenerate, and very natural men in earth; seeing it hath the consent of all creatures, the beasts of the field, 
Psal. 8.  the birds of the air, the fishes of the sea, which in their kind bow their knees, 
Psal. 148. Phil. 2.10.  and glorify God their Creator, as a duty and service belonging onely unto him: it must necessary follow, that whosoever, and whatsoever religion detracteth glory from God, and attributes it to any the works of Gods hands, much more to the works of mens hands, that man is a liar, and slayeth his own soul; that religion is false, and hateful unto God, both to be abandoned of all that fear God, and love his gospel, which is the power of God to salvation to all that beleeue. 
Rom. 1.16.  For God himself hath said, I will give my glory to none other. He is proud, saith Saint Bernard, that saith, 
In natali Domini, serm. 4.  Though thou give it not, yet will I usurp it. It is the overthrow of all, when mortal men are not pleased with the angelical division: Glory be to God, peace to men; while they usurp glory, they disturb peace. Wherefore let all the world aclowledge in their hearts, and confess with their tongues without cavil, distinction, or tergiversation, as he that was admitted into the secrets of heaven: 
Rom. 16.26.  To him now that is of power to establish you according to my gospel, and preaching of Iesus Christ, &c. even to him that is able to keep us that we fall not, and to present us faultless before the presence of his glory with ioy; to God onely wise, our saviour, be glory and majesty, and dominion, and power, both now and for ever, Amen.  
22 If this be the infallible truth of God, with the universal consent of all his creatures, as without all doubt it is; then though an Apostle, 
Gal. 1.8.  or an angel from heaven shall preach any other doctrine, let him be accursed. Accursed the bringer, and accursed the receiver. For where there is like Priest like people in their error or sin, there shall be the like iudgement in their condemnation and torment. 
Supra cap. 2.  For which cause every one is bound to look to one, for every ones blood shall be vpon his own head. This is the very case between the reformed Churches and the Court of Rome. We in all our doctrines give God the glory; they in most of their positions detract from Gods glory. We debase and vilify all things in ourselves: they arrogate and assume that which is none of theirs, and rob God of his glory. But wo worth such blind leaders of the blind, who are poor and yet proud, naked and not ashamed, who feel not that the further they are from the fire, the colder they wax; who perceive not that the more remote they are from the light, the blinder they are; who consider not that the more they detract from the glory of God, the more ignominious and inglorious they are, and do nothing else but some out their own shane. 
Iud. verse 13.  Yet the fire remaineth hot, the light clear, and God ever glorified, in and by his Saints.  
23 He that toucheth the least spark of Gods glory, toucheth the apple of Gods eye, 
In festo omnium Sanctorum, serm. 5.  and therefore Saint Bernard calls it Christs Noli me tangere: Touch me not. He that fetcheth the least bit of this sacrifice from Gods altar, though he be specifics ales, the Eagle herself, will set her nest on fire. Now the question is whether party is guilty of this sacrilege, and high treason against God, which cannot be discerned but by particulars. For in the general we agree, that all glory belongeth to God, 
Daniel 9.7.  to us nothing but shane and confusion of our faces, and therefore we both claim this position as proper to ourselves, each denieth it unto other. Wherefore we will instance in a few particulars. Let the judicious Reader censure.  
24 I will begin with the sceptre of Gods kingdom, which is a right sceptre: 
Psal. 45.6. Supra cap. 6.  even the Scriptures, which are the written word of God. Our Church attributeth unto them all sufficiency for Christian instruction, both for faith& manners. They hold them imperfect, insufficient; a great indignity to the glory of God, his laws, his last will and testament, suggested by the holy Ghost, penned by the Prophets and Apostles, sealed with the blood of so many Martyrs, whereby all the heresies of the primitive Church, and many succeeding ages, and all heretics were confuted, all errors from age to age, from generation to generation, were suppressed, without any appeal to other Tradition, to Church or Pope, until these later evil dayes, when the Romanists not onely see, but feel their case by the Scriptures desperate. And therefore they hold it as a note intolerable, neither to the purpose nor truly set in the margin of justine Martyr, by Langius, Quòd ad Scripturam sacram omnia sint referenda in disputationibus Ecclesiast●cis: That in theological disputations all things are to be referred to the holy Scripture. This is purged as an error, but with a worse derogation to the word of light and life. But of this odious and hateful passage, there hath been enough spoken before, in the Chapters of Scriptures and Traditions: 
Supra. cap. 6. cap. 10.  where is also at large remembered, that they not onely tax them with insufficiency, but in such contemptible and base terms, that a modest man would not so vilify Tullies offices, or Aristotles ethics, that onely entreat of good manners and civil honesty, no not Aesops Fables, and their Moralities.  
25 We also offer these holy Scriptures in those native tongues wherein they were penned and delivered to the Church. They will haue a doubtful, uncertain, and in comparison a barbarous translation, pretended indeed to be the old or Ita●ian translation, corrected by Saint jerome, conferred with the allegations of the Fathers dispersed in their works. Whereas it is uncertain whether the old Italian of which Saint Augustine speaks, was all one; I am sure Saint Augustine in his works followeth it not in many places that I haue of purpose observed: wherein is found such variety between the Louian translation, Sixtus the fift and Clement the eight, by master james now worthily Doctor in divinity, a diligent searcher, and careful observer of true antiquity, as that they not onely differ from many other, 
Bellum Papale.  but are at irreconcilable war among themselves, to their utter shane ad perpetuam rei memoriam.  
26 And whatsoever pretence is made, that there was no small pains taken in conference with the Hebrew& Greek fountains and the Fathers commentaries, yet how little is performed any skilful Linguist will easily discern; and how both Pagnines, Arias Montanus pains, and Posseuines desires haue been accepted and satisfied, appeareth partly in that nothing is done therein unto this day, and partly in that there is little likelihood ever any good will be done hereafter. 
Analys. l. 8. c. 5  Especially whereas Gregorius de Valentia hath been so bold as to prestolate and foreprise any such motion. Porrò ex dictis intelligitur, &c. moreover by that which hath been said, it is to be understood, that those authors are not by any means to be heard, who yet after the council of Trent do contend that the vulgar Edition may be amended by the Hebrew and greek books, as by the fountains( as they say) in some places, as concerning the very sense or sentence. Non licet hoc facere, quin potius Graeci& Hebraici Codices sicubi à nostra editione dissideant, per nostram corrigendi& emendandi sunt &c. This may not be. But rather the greek and Hebrew books, if they be any where differing from our Edition, should be corrected and amended by it. For this the Church by a peculiar decision hath approved in all things, and not them, though it hath not rejected them, but where perhaps they cross this our edition. Is not this a faire piece of work? as if they would turn the world upside down, and put the steeple into the Bell, and the Bell into the clapper, beggars an horseback, and Lordings lackey: for what is this else, when they prefer the river before the spring, the work before the rule; the translation before the original? Which hath scarce been heard of among profane authors, much less should it be thought vpon in the divine Scriptures.  
27 Let any intelligent Christian consider in this case, whether we are rather to trust that evidence which is brought out of strangers and enemies hands, and extorted from them by due right and title, in despite of them, who for ought we know, agree with neither of us: or that which our aduersaries offer us of their own translation and edition, out of their one cells or Vatican library, corrected or rather corrupted with their own hands, printed by their sworn seruants, divulged by their own authority, imposed by their predominant tyranny. In this certainly God is exceedingly dishonoured, and mens wits and authority ouerprized and advanced.  
28 The secresing and biding of this word of Scripture under the veil, or rather the crust of an unknown tongue, is also a great hindrance to Gods glory. For our saviour commanded, that What I tell in the darkness, 
Math. 10.27.  that speak ye in the light, and that you hear in the ear, that preach ye on the houses. For there is nothing hide that shall not be opened: 
Mark. 4.22.  neither is there a secret, but that it shall come to light. This is the will and commandement of the blessed son of God. How then is God dishonoured in keeping that secret which he would haue open? to appropriate that to private, which God would haue to the common use of his whole Church? where Saint Paul would rather himself speak five words with his understanding, that he might instruct others, 
1. Cor. 14.19.  then ten thousand in an unknown tongue. A great disproportion, five to ten thousand. Yet these men that pretend the instruction of others, would rather haue ten hundred thousand in an unknown tongue, then one in a known; lest the people should see how God is dishonoured, and be jealous of his glory.  
29 When M. L. Drusus purposed to build an house, 
Velleius Paterculus.  and his workman promised to build it so that it should stand remote from all sight, free from arbiters, and that no man should so much as look into it: Nay, saith Drusus, if you haue any skill, build my house so, that whatsoever I do, all men may see it. howsoever the world would account Drusus wise or foolish, there is no man but would think him honest and just, that durst expose his private conversation to all mens view. faithful Abraham looked for a city, 
Heb. 11.10.  whose builder and maker is God. He provided himself of workmen, not like false Apostles, who were operarij subdoli, 
2. Cor. 11.13.  crafty workmen, much less operarij iniquitatis, workers of iniquity, nor mali operarij, evil workers, 
Phil. 3.2. Luke 13.27. 2. Tim. 2.15.  but such workmen that need not to be ashamed. There is nothing said or done in this city or house, whereof the master or workmen need to be ashamed. There was in the Law a secret or holy place, whither no man might enter but the Priest onely: there is no such reservation in the gospel; 
Ierem. 31.34.  from the least to the greatest, they should know the Lord.  
30 The first glorious revelation of the son of God was unto poor shepherds. The Gentiles made fire and water common. This is the fire of Gods altar, the water of life; shall the children of God be debarred of it, without the dishonour of their Father, who maketh them large allowance, but that the niggardise and miserable wretchedness of the stewards will not afford it? It may seem a very stratagem of the devil, which he ever hath opposed unto the wisdom of God. For it hath pleased God to writ his word in tables, and to cause it to be written in books, to be red openly to the people: wherein he hath revealed his whole will. But the divell hath his secret ceremonies, and dark services of Vesta, of Venus, of Bacchus, which may not be known to the world. 
Plutarch.  So Pythagoras, Numa, Lycurgus, the fathers of superstition. What was the reason of both? In Gods book all things were true, holy, pure, righteous, it could abide and endure the light: but their services and writings were obscure, false, vain, ridiculous, if men had seen them they would haue abhorred them. This is the odds of Gods Scriptures and our service in a known tongue, the divels secrets and their Masses in an unknown tongue. lascivious Poets and fantastical fictions of brainsick fellowes, would be kept from the people, which rather breed corruption of manners then edification in truth; 
1. Cor. 15.33.  for evil words corrupt good manners: but to keep the light from the children of light, must needs be a great dishonour unto the Lord of light. Oppose not voluntarily and wilfully a cloud of darkness unto the brightness of the sun: seeing God hath afforded it, let it shine in perfect beauty. For this is glorious to God, and comfortable to all men. Those who are contrary minded God will judge.  
31 Therefore we complain, that the prayers of the Church, which should be public, are also made private by their covering of them under the same bushel. The mass, and all their service is utterly darkened from the peoples understanding, 
Plutarch.  who return from the Church as Lycurgus citizens from ther dinner; they might not utter one word they heard there, no more could the people bring one word from the Popish service. If the Priests had been as ill fed as the people was ill taught, their bellies would haue been as little, as the peoples ignorance was great.  
32 Their additions of human and uncertain writings,& equalling of them to the word of God that hath been ever undoubted, is also a great blemish unto Gods glory. As if Gods defects must be supplied by mans abundance: and as if the fountain of all wisdom had been exhausted, and must be filled again with gutters, or broken cisterns of mens wits and writings. Perhaps, nay out of doubt, in this case our aduersaries will object unto us, that we dishonour God rather in detracting of those Apocryphals, then they in adding them, or rather continuing them in the Canon, which we reject. Let this deceive no man. All the old Church, in all their Catalogues of the old Testament, admit no more then we do for canonical Scriptures. The other are ascited, and injuriously annexed, yea inserted into the Canon of the authentical Scriptures, for advantage, against all ancient authority. Which james Gretzer, the most virulent writer that ever set pen to paper, excuseth in the Fathers, rather then denieth it of them, it is so evident. They refuse them, he confesseth, as well as we. But forsooth, they do it not, 
defence. Bellar. cap. 10. lib. 1.  contumacitèr& pertinacitèr aduersus Conciliorum generalium sanctiones, with contumacy and pertinacy against the Decrees of general councils. They be honest men and good Fathers for leading; but by the Romanists learning, we are heretics for following: they good catholics forsaking them, but we scarce Christians for the same.  
33 If vnanimis consensus Patrum, the uniform consent of Fathers be in any thing controverted between the Romanists and us, it is in this; 
Ibid.  and therefore Gretzers distinctions of Hebrew, and Church Canons, of doubted and undoubted, is doltish and idle, forged of late to excuse a fault, never before found. For all the most ancient Fathers are for vs. Neither were these ever canonised or canoned by any ancient and approved council, as before is observed, until that conventicle of Trent( which is a very midden or muckheape of all the grossest errors and heresies of the roman Church) did determine it. I might justly tax them with the Decrees of Gratian, the Decretals of Popes, the traditions of the Church, which are all equalled, against piety and conscience, with the Scriptures, in all which they wilfully derogate from the glory of God; but thereof sufficient hath been said before.  
34 I might easily illustrate and enlarge myself in the same kind, by sundry particulars beside; which if I should amplify but a little, they would surcharge this Chapter with ouerlength: I will onely oppose a few things, and that shortly, that any conscience tendering Gods glory, shall easily yield, that we stand on the firmer ground, and are built vpon a surer foundation, which is principally to be considered for the safety of the building. Ours delivered in the Scriptures, without all glozing; theirs entertained in their schools, with intricate distinctions, such as the people can never comprehend.  

Rom. 3.28.  35 We hold this conclusion, A man is justified by faith without the works of the Law. This, with all the ancientest Fathers, 
Heb. 12.14.  we take to be faith, not alone or solitary, without holinesse, without which no man shall see God: but onely without any merit or desert of ours: 
Philip. 3.9.  And to be found in him, not having our own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which cometh of God through faith. These words are direct, they contain in this point the faith of the old romans, which Saint Paul taught them, and restend vpon himself. Here needs no gloss, no meritum congrui or condigni, neither congruity nor condignity, nor opera antecedentia or subsequentia, going before or following after justification; no first and second iustice. God hath the glory, man hath the shane.  
36 Bellarmine confesseth it the safest way. 
Bellar. de justif. l. 5. c. 7. tutissimum.  No learned Papist( as I am persuaded) dareth make any other plea before God on his deathbed, when he is to stand as he falleth, either to the Lord by faith in his mercy, or from the Lord with confidence in his own merits. This is heresy at Rome; they haue merita operum, and opera merentur, merits of works, and works do merit. Though Christ bids us say, 
Luk. 17.10.  When we haue done all we can, yet we are unprofitable seruants: yet they will haue God unjust, if he give us not salvation for our works: 
Rhemists.  which he ought to render as duly, as hell fire for our ill works: yea, which is more, they can do works of supererogation, and make up a treasure of one mans works for another, when a man hath deserved more then will serve his own turn; which that no man may or should presume, Bellarmine proveth by an inevitable Dilemma: Vel habet homo vera merita, vel non habet: 
Bellar. de justif. l. 5. c. 7.  si non habet, periculosè fallitur, séque ipse seducit, dum in falsis meritis confidit. Istae enim sunt fallaces divitiae apud S. Bernardum, quae veras impediunt. Si vero habet, nihil perdit ex eo quòd ipse ea non intuetur,& in solo Deo confidit. Either a man hath true merits, or he hath not: if he haue not, he is dangerously deceived, and seduceth himself, while he trusteth in false merits. For these are but deceitful riches with Saint Bernard, which hinder true( riches.) If he haue, he loseth nothing by this, that he respecteth not them, but trusteth onely in God.  
37 How dishonourable is it to God, to haue a base wretched sinful creature, verier dust and ashes then Abraham, 
Gen. 18.27. Psal. 22.6. Rom. 7.24. 1. Tim. 1.15.  a vilder worm then david, a more wretched man then Saint Paul, who confessed himself of all sinners the chief, stand out in the face of his omnipotent Creator, and presuming to approach unto his chair of iustice, and plead his own righteousness, his own merits, his own deservings for himself and others? How glorious will it be to God, for the oldest Patriarks, the divinest Prophets, the sincerest righteous men, the most blessed Apostles, evangelists, Martyrs, to stand at the footstool of his majesties mercies seat, acknowledging their sins, begging of pardon, crying for help, renouncing themselves, appealing to his promises, embracing his mercies, bewailing their unworthiness, proclaiming his goodness, and by faith laying hold on their blessed saviour for the forgiveness of their sins, and saving of their souls? Let these pharisees approach as near unto the throne of Gods iustice as they dare, with presumption of their works; I will stand afar off, 
Luk. 18.13.  and knock my breast with the Publican, and say, Lord be merciful to me a sinner.  
38 How glorious is it to God, that his word be like himself, absolute, and without imperfection? that his commandements should haue that height, that depth, that length, that breadth, which might become such a pure and powerful majesty to give? so complete and just, as might fit so excellent a creature who answered the image of God, to receive? Such commandements did our glorious God deliver, as wherein shined the glory of his iustice, not of his mercy: manifesting what man was bound unto, and what he might haue easily fulfilled if he had remained in his integrity; and thereby concluding all mankind after Adams fall under sin, 
Rom. 3.9.  both Iewes and Gentiles, as the Apostle Saint Paul proveth to the old romans. And not onely these ten Commandements of Gods moral law, but the whole Scripture hath concluded all under sin, that the promise of faith by Iesus Christ, 
Gal. 3.22.  should be given to them that beleeue.  
39 This is not a passage like an interlocutory sentence, but it is a conclusion, tanquam res iudicata, a iudgement passed, that expecteth nothing but execution; a definitive sentence, 
Rom. 6.23.  not in any small trifle, but for sin, the reward whereof is death, not on some, but on all that are concluded under sin, without exception. To this end, without all doubt, that the glory of Gods mercy might appear by faith in Iesus Christ, which is not sold and bought, no nor yet deserved, but given; and what is freer then gift? and that not unto all that are concluded under sin by the Law, but to them that beleeue? Yet our aduersaries make this Law of God easy to be fulfilled, even in the state of corruption; wherein all Adams children are involved, excepting Iesus Christ that knew no sin. Pretending that because our saviour hath said, 
Math. 11.29.  That his yoke is easy, and his burden is light: and for that Saint John saith, His Commandements are not heavy, 
1. John 5.3.  therefore all the commandements of God are easy and light, and portable enough. Not understanding, that this is not meant as the commandements are in themselves, or as the performance is exacted by God in the severity and rigor of his iustice which must be satisfied, but as they are made unto us, that are in Christ Iesus, and as God comformeth our hearts to the willing obedience unto his Law. Which though as it proceedeth from us, be full of imperfection, yet by the supply of Christs obedience, who hath laid his shoulder to our burden, 
Colos. 1.22.  it is accepted as most perfect obedience without spot or wrinkle. If this will not be accepted as a sufficient answer out of my pen, let Saint jerome speak it, or rather Saint paul in him. 
Hieron. ad Ctesiph. c. 4.  Possibilia( inquit Pelagius Papista) mandata dedit Deus. Ecquis hoc negat? said quomodo haec intelligenda sit sententia, vas electionis apertissimè docet: ait enim, Quod erat impossibile legi, in quo infirmabatur per carnem: Deus Filium suum mittens, in similitudine carnis peccati, de peccato, condemnauit peccatum, in carne. A papistical Pelagian will say, that God hath given possible Commandements. And who denies it? but how this is to be understood, that vessel of election sheweth plainly. For he saith, 
Rom. 8.13.  That which was impossible to the Law, in that it was weak according to the flesh, God sending his son in the similitude of sinful flesh, condemned sin in the flesh. This is neither pelagianism nor papistry.  
40 I will in this case but deliver a presumptuous assertion of a Papist, and confute it by an undeniable experience of an ancient Father, which I think will give satisfaction to an honest heart. No doubt his fellow Iesuites, who haue sued to haue him Sainted, haue no less estimation of their brother Gonzaga then he had of his own integrity. 
Gonzaga. Ceparius in eius vita. l. 3. c. 2  cardinal Bellarmine before a public Notary affirmed, that he verily thought him to be without mortal sin in all his life, but was sure from seven yeares. 
Item fol. 220.  He could find no venial sin in himself: this seemed to grieve him that he could not find it. 
Fumus armilla in verb. circumstantia, nu. 2.  He never then needed to go to confession; for he needed not to confess venial sins, he could not confess mortal. Which whether it were more pride in him to be so persuaded, or perverseness, so to murmur against that, which( if it had been true) was so good for him, such a mercy from God; let his compeers judge; whatsoever they think, I will never defend it nor beleeue it. 
Tho. Aquin. 2 2. q. 14. art. 2. Lombard. l. 2. dist. 43. c. Fortassè.  If inuidentia fraternae gratiae, be by the schoolmen made a sin against the holy Ghost, why not this, inuidentia propriae gratiae, against himself? as it is counted a more heinous sin to kill a mans self, then to slay another.  
41 Saint jerome makes this a plain Pelagian heresy, and confutes it with many arguments. Among other passages to this purpose he saith: When the Pelagians had foolishly answered, seeking with a new trick to illude the truth, that forsooth they meant not that any present, or past could fulfil the Law, 
Hieron. ad Ctesiphon.  but yet there might be such: Egregij doctors dicunt esse posse, quod nunquam fuisse demonstrant: Trim Doctors, that say a thing may be, which themselves demonstrate never was. again, Facilia dicis Dei esse mandata,& tamen nullum proffer potes, qui vniuersa compleuerit: Thou sayest the commandements of God are easy, and yet thou canst produce no man that ever fulfilled them all. He proceedeth with his inevitable dilemma by way of question: Are they easy or hard? if easy, bring me the man that hath fulfilled them. Perhaps Bellarmine will find Gonzaga a Iesuite: but neither Peter, nor Paul, james, nor John, Prophet, nor Apostle. But if they be difficult, with what face canst thou say, they are easy, when no man ever fulfilled them? And therefore yet saith in the following dialogues against the same heretics, 
Idem in dialog. adverse. Pelag. l. 1. c. 2.  Noli ponere in coelum as tuum, vt per esse,& esse posse, stultorum illudas auribus; quis enim tibi concedet, posse hominem facere, quod nullus unquam hominum potuerit? Gonzaga, set not thy mouth against heaven, with thy, it is, or it may be, to deceive the ears of fools; for who will grant, that a man can do that which never man could? and thou Gonzaga canst never be perfect, nisi imperfectum te esse noueris, except thou know thyself to be imperfect. But if the Romanists will not be taught by the evident Scriptures, and the consent of the most of the Fathers: as the sluggard is sent to the Ant or Pismire, to learn providence, so will I sand him to a heathen, or rather Saint jerome himself doth it, even to Horace a Poet: Nam vitijs nemo sine nascitur, optimus ille, 
iwen.  qui minimis vrgetur, 
No man without faults was are born or bread,  
H'is best, to fewest that can be mis-led.   
42 With this speech I had thought to haue ended this passage, but that Saint Augustine offereth this sentence, as a sword to cut the throat of this presumption: unusquisque, 
August. de civitate Dei. l. 1. c. 9. read his whole book de perfectio●e justitiae.  ( quamuis laudabilitèr vivens) cedit in quibusdam carnali concupiscentiae,& si non ad facinorum immanitatem,& gurgitem flagitiorum, atque impietatis abominationem, ad aliqua tamen peccata vel rara, vel tanto crebriora, quantum minora; every man( though he live laudably) yields in some things to carnal concupiscence, and if not unto the height of villainies, and to the gulf of wickedness, and the abomination of impiety, yet unto some sins though seldom, yet by so much the oftener, by how much the lesser. And so may a ship be as well sunk in the sand as splitted at a rock, if God enter into iudgement with him: 
Psal. 143.3.  in whose sight no man living can be justified.  
43 Who can more derogate from Gods glory then he that attributeth unto man the freedom of his will, even in the state of nature? God by his Spirit doth plainly tell us, that we cannot so much as think a good thought, as of ourselves, 
2. Cor. 3.5. Philip. 2.13.  but all our sufficiency is of God. For it is God that giveth us the will and the dead, not of ours, but of his good pleasure. Were it not a great credit for the master of a ship, if every mariner should take vpon him to sit at the helm and guide the ship as well as he? Certainly, it is above measure dishonourable unto God to take that power into our own liberty, from him, that hath all resting in his own hands. 
Pro. 21.1.  The hearts of Kings are in the hands of God, much more of all the inferior sort. And what haue we that we haue not received? If we haue received, 
1. Cor. 4.7.  why dowe boast, as if we had not received? Saint paul himself could find no man, no nor thing, that could deliver him from the body of death, 
Rom. 7.24.  but onely the grace of God in Christ Iesus our Lord. They arrogate therefore exceedingly unto themselves, and derogate from the strength of God, who attribute that unto the weakness of man, which belongeth onely to the will and direction of almighty God that is above nature.  
44 We haue the express charge of our glorious Creator, To call vpon him in the day of trouble and he will hear us, 
Psal. 50.15.  that we might glorify him: And Thou shalt worship the Lord thy God, and him onely shalt thou serve. We haue the call of the son of God, 
Math. 11.28. Rom. 10.14.  Come unto me all ye that labour and are heavy loaden, and I will refresh you. How shall we call on him in whom we do not beleeue? But we beleeue in none but in the blessed trinity. Therefore we are to call vpon none other. We haue but one God, and one mediator between God and man, the man Iesus Christ. As but one God, so but one mediator. If we sin, we haue an advocate with the Father, 
1. John 2.1.  even Christ the righteous, who is the propitiation for our sins. Who sitteth at the right hand of God, 
Rom. 8.  and maketh continual intercession for us, and the holy Ghost entreateth for vs. God challengeth all this to himself, and to his blessed son, with our Sanctifier which is the holy Ghost. What evasion is left that modesty and an honest heart can pretend? For her is invocation, adoration, service, mediation, advocation, intercession, and all for God. No Angels either required any of these, or accepted them when they were offered. No patriarch, Prophet, no righteous man, no Apostle, or holy Martyr ever practised otherwise in this case, but as we teach and desire to perform. Our aduersaries disclaim Scriptures in this behalf. The people are never able to understand their nice distinctions, and evasions of latria, dulia, and hyperdulia, of mediator of redemption, and intercession. We see what is forbidden, we find what is commanded. God knoweth what is best for us, most glorious to him; wherein we ought to rest.  
45 It is but idle to tell us, that the glory which they give unto Gods Saints, he taketh and accepteth as done unto himself. These are the parts of Gods worship, which he hath appropriated to his divine nature: he will impart it to none other: neither may we pretend the prayers of the living Saints one for another, seeing the question is of Saints departed this life. We make holy use of that which God commandeth or permitteth, we detest that which God refuseth and rejecteth. He that prayeth unto God, by Iesus Christ, through the sanctifying of the holy Ghost, is sure that he prayeth not amiss. All other adorations, prayers, supplication, &c. tendered to the Saints or any creature, cannot be denied to be doubtful, if not damnable. Therefore it is most comfortable to men, most glorious to God, that we call upon him, who ought to be feared, and glorified for ever.  
46 Can any man be so simplo in knowledge, or hardened in impudence, as to deny that all the Scriptures of God, with that distinct and district commandement against Images, stand for us against our aduersaries? To omit other texts of Scriptures, together with the consent of all the truest and first antiquity of the primitive Church: the very words of the text, without all gloss, are so plain, written in so great characters, that he that runs may read them. Thou shalt not make to thyself any graven Image, 
Exod. 20.4. Deut. 5.6.  nor the likeness of any thing that is in heaven above, or in the earth beneath; thou shalt not bow down to them, nor worship them. Making to any religious use, to ourselves, without Gods commandement, as in the Cherubins: of things in heaven above, neither of God himself, or Angels, nor yet the fowles in the air, not in the earth or under it, beasts, fishes, or creeping things, neither bow down unto them, wherein all outward reverence is forbidden: nor worship them, wherein all inward devotion is denied unto them.  
47 All which notwithstanding, the Popish Church makes them to religious uses. They make them by their own authority, without all allowance of God. They make Images of God the Father, like an old man; of God the son, in sundry shapes, old and young; like a grave man preaching, or a little child playing in his Mothers lap. It may be to the imitation of the Athenians, 
Plutarch in Thes.  who had a little God, called Calcodus. Or rather renewing the remembrance of that wicked time,& those blasphemous heresies which Saint Basil complaineth of and lamenteth: 
Basil. epist. 70.  Magnus apud illos Deus est& parvus: They haue a great God and a little, and living in the cradle, and dying on the cross. The holy Ghost like a dove, the blessed trinity like geryon with three faces to one body, as he had three bodies to one face. Angels like men with wings. Saint John with an Eagle, and Saint Hugh with a Goose, or a Swan at most. Saint jerome with a Lion, and Saint antony with a pig; and perhaps these birds and beasts were worshipped as well as their Maisters that stood by them. By this device of painting, picturing and imagery, they could give the blessed virgin prerogative to be conceived without sin, by her fathers and mothers kissing onely; 
In the common Legend, and in many pictures.  as if she had not been begotten according to the common order of nature. A greater miracle to be so begotten then to be born of a virgin. She commonly pictured with a triple crown, when the trinity is bare headed; and she sometime a faire imperial crown, and her son with none; she giuing books, her Son but beads; she treading on the serpents head, he playing in his mothers lap; she as virtue in the midst and most excellent, sitting between God the Father and her son, the holy Ghost like a bide, fluttering over her head. With infinite more such blasphemous conceits, whereby a most vile contempt is engendered of the glorious deity, in the heads and hearts of silly people, when they behold it dejected to so base a comprehension, the creature worshipped with or above the Creator, who is onely blessed for ever.  

Supra cap. 17.  48 moreover, the wooden cross of Christ is taught to be worshipped with divine worship, onely proper to God by their own learning. And that because it either touched the body, or was sprinkled with the blood of Christ, or for the similitude of his expansion. 
Tho. Aquinas part. 3. art. 4. quaest. 25.  And yet they teach that neither the body of Christ separated from the divinity, nor the blood separated from the body, is to be adored with that worship which they allow unto the cross. If any roman catholic will vouchsafe to read this passage, I dare appeal to his own conscience, yea to one of a thousand, yea ten thousand, yea millions of thousands, whether he do understand the distinctions of Typus& prototypus, of latria, doulia, and hyperdoulia; and I wot not what the like, wherewith they astonish poor Christians, and with men of understanding shane themselves. The worst in all this case that they can object unto us, is but that wherewith the Poet derided Gods people for lack of Images: 
funeral.  
Et puras nubes,& coeli numen adorant:  
On clouds they onely call,  
And heavenly God withall.   
49 In this vain, superstitious, and idolatrous worship, they dishonour God, 
John 4.  who is not to be worshipped but in spirit and truth, which our Church doth both teach and practise, and therfore giveth glory to God in all these premises. The Romanists disglorifie God in all these particulars, and thereby scandalise the Christian Religion both with Iewes and Turks, beside other infidels who are fostered in the same idolatry by so wicked an example. Not one of these points, but in the letter our aduersaries hold, and that I know, deny not but that all theirs may hold them safely. All this notwithstanding is questionable, doubtful; and may be, for any thing a simplo Christian can understand, dangerous and pernicious. Therefore to an unlearned Christian ours is the best and safest. I will conclude this with a passage of one of their own friends, whose true confession may stand against our aduersaries for a certain eviction of their gross, dangerous, and intolerable idolatry. 
lodovic. vives in Aug. de civitate Dei l. 8. c. ult.  Multi Christiani in re bona plerumquè errand, quòd divos, diuásque non aliter venerantur quam Deum: Nec video in multis, quid sit discrimen inter eorum opinionem de Sanctis, quàm id quod Gentiles putabant de Dijs suis: Many Christians offend for the most part in a good case, who worship their he Saints and she Saints no otherwise then they worship God himself; neither do I see in many things what difference there is between their opinion of the " Saints, and that which the Gentiles thought of their Gods. Neither are these words purged by the roman Censures.  
50 My second consideration, is honor, profit or pleasure, unto the chief leaders and guides; as Priests and Church officers, which I would frame thus. That religion which bringeth and continueth most honour, and pleasure to the clergy; that is most suspicious unto the laity; and so contrary: that is their religion, not ours. Therefore their religion is suspicious, and not ours. Although somewhat hath been said of the first proposition in the fourth Chapter among cardinal Bellarmines notes of his Church; where it is proved that prosperity is not so much as a probable mark thereof; yet a word or two as the case requireth. In consideration whereof, if we shall turn back to the observations of former times, we shall find that though the Patriarks were eminent in their generations, yet nothing in comparison of the nations round about them. They lived in diuers fears, in famines, and perils, in exile, and bondage, and grievous oppressions, that any man may evidently behold rather extraordinary divine providence in their protection, then any stately being to procure countenance in the world.  
51 under the Law, the Priests& levites were well provided for to live among their brethren, but no supereminency in any thing but the immediate service of God, which was not lawful for any other Tribe to execute. The high Priest himself was subject to the civil Magistrate, was by him ordered, and might vpon due desert be deposed, as Abiathar was. They did slay the sacrifices, preserved the fires, cleansed the Tabernacle, and laid it vpon their shoulders when it removed. They did never overtop the Nobles, but held themselves to Gods service, with all humility. The levites were scattered among the tribes for the peoples good, not their own benefit. They are coupled with the poor& the stranger, that shall be partakers and be fed with the first fruits of the peoples increase. Their respect was given unto them rather for their goodness then their greatness. They never assumed any title which God gave them not; they never encroached authority which God allowed them not, nor usurped any thing but what Gods Law afforded them.  
52 In the new Testament our saviour tasted nothing but dishonour, want, and grief; he promised no better to his Apostles; they enjoyed no other while they lived; they left no order after them to advance the Preachers of the gospel unto high estates. It was long in the primitive Church before the thought of Ambition came into the Bishops of Romes hearts. They were under the rod of Gods correction, under the hands of wicked tyrants that did  shed their blood without pity or mercy. Then there was no talking of Pope above Emperour, nor Cardinals compared, if not preferred before Kings; with the residue of the ecclesiastical hierarchy, which our blessed saviour never taught, when by word he forbade them to be as Princes; 
Mat. 20.26. joh. 13.4.  nor yet by example, when he washed his Apostles feet; and was followed by the poor people, 
Mat. 11.5.  when the great ones despised him.  
53 Their treasures in the primitive times were virtues, learning, and devotion; their pleasures were pains, in preaching of the word, in labouring night and day, in patient suffering of many persecutions; yea in dying for the name of the Lord Iesus. In this Saint Paul gloried, when he said, 
Gal. 6.14.  God forbid that I should rejoice in any thing but in the cross of our Lord Iesus Christ, whereby the world is crucified unto me, and I unto the world. And herein the Apostles reioyced, that they were thought worthy to suffer persecution for the name of Christ. There was no glorying in triple Crownes, 
Act. 5.41.  in Cardinals hats, in Archbishops Palles, in Bishops mitres, in Crosses or Crosiers, no talk of Peters keys or Pauls sword. But silver and gold haue I none, was Saint Peters word. 
Act. 3.6.  show me a Pope these thousand yeares that could say so, and speak truly; or need say so, except he was driven to necessity by his own wilfulness, and the faction of his Cardinals, as Boniface the eight, though he called himself Mundi Dominum, Lord of the world, that would change Gods blessing and his, for meate and drink, as Esau sold his birthright for a mess of pottage: yet this was not for poverty, but vpon strait siege; for, as the story saith, there was more treasure found in his palace, and his three Cardinals, and the Marquis, then all the Kings of the world were able to make for one year.  
54 If this be the state of the roman Church, as well or rather as ill in her head as members, it is no marvell if the belly haue no ears, and that they cannot harken to the Fable of the gospel, 
Bale.  as Pope lo the tenth called it, with so great loss. But if they were kept at the pittance which the fourth council of Carthage allowed them, perhaps they would be the more easily entreated. There were then no Bishops palaces, 
Can. 14.  but Hospitiolum non longè ab Ecclesia, a little hostill or a lodging near the Church: and Vt Episcopus vilem supellectilem, 
Can. 15. Distinct. 41. Episc.  & mensam,& victum pauperem habeat,& dignitatis suae authoritatem, fide& vitae meritis quaerat: That a Bishop should haue but mean household stuff, a poor table and diet, and should seek the reputation of his worth by the desert of his faith and life. And this is inserted in their Decrees. If experience teach us, 
Dux Nurenburg.  that a Prince will betake himself to Antichrist for a dukedom, or a King for the access of a kingdom, we may not wonder that some Popes haue bequeathed themselves to the divell, as silvester the second, for a popedom; and that Paulus quintus will bear him company rather then lose his triple crown; and the captain will want no followers, in so glorious, so pleasurable, and so profitable an expedition.  
55 When Peter warmed his hands he denied his master. A warm kitchen is a great preservative of the roman clergy. Probus the Emperour was slain by his souldiers, because when he had brought the world to peace, he said, brevi futurum, vt legionibus atque praesidijs nihil esset opus: He hoped that shortly he should need no more souldiers. I beleeue, if the Pope should but say so of his Monks and Friers, the Iesuites would take it as ill as they did the absolution of the French King at the hands of Sixtus quintus, who lived not long after,& for that cause, as the Secular Priests report. It is not the precious stones of Aarons garments, 
jacob. Reihin. muri civit. sanctae.  nor of the celestial jerusalem, as is pretended, but of Paris and Gulicke, with their appurtenances, that make Nobles sudden proselytes and apostates, who were otherwise taught before, all the dayes of their lives.  
56 No more is it the old Testament or the new, that the roman clergy respect, but their own emoluments and profits. Perhaps they may help the cry, with the rude multitude, Great is Diana of the Ephesians, and so pretend a religion, though it be idolatrous; but the matter that moves them to stand out, rather pro focis then pro aris, rather for their attorneys then their Churches, is the reason of Demetrius to the Craftsmen, Sirs, 
Act. 19.25.  you know that by this craft we haue our goods. And it would be long ere we should find one among their Priests that would forsake all to follow Christ, or sell all to buy that precious pearl that our saviour speaketh of. This would be durus sermo, a hard saying, 
joh. 6.60. Mat. 19.22.  for they haue great riches. I would take him for a true convert, that would so convert as Christ teacheth. Demas would find more companions then Saint Matthew or Zachaeus: 
Mat. 9.9. Luk. 19.6.  and the Pope would haue more Chaplains then our saviour Christ disciples. It is no wonder to see men love rather the praise of men then the praise of God, and to be honoured in this world, howsoever they shift for heaven. Pride, fullness of bread, and idleness, 
Ezech. 16.49.  were three of the four sins that reigned in sodom till it was destroyed. voluptuousness, vainglory and covetousness, 
Mat. 4.  were the three temptations wherewith the divell assailed our saviour himself. These sins as they may be paralleled in themselves, so certainly they are under other terms, the very same that unto this day predominate in the Church of Rome, Honour, profit, pleasure. From whence( as out of the trojan horse) issue infinite armies and swarms of the roman clergy, that care not whom they ruin and ransack, in reuenge of their faire heal the whore of Babylon, who causeth the very Kings of the earth to fall down and worship her for these precious stones, more dear unto them then the beautiful walls of the celestial jerusalem.  
57 To apply this general in each particular unto the roman Courtly Church, though it were easy because it is plain, yet would it be troublesone, they are so many. A few for illustration may serve, by which the rest may be scantled; for example, their honour in their engrossed titles, in their incroched pference, in their supereminent authority, unlimited jurisdiction, and unbounded sovereignty appeareth, not onely as by a cloud of witnesses, but as a sea of Iurers, that will depose and give verdict against them before that just judge of quick and dead. The great master, who hath been contented with the name of Presbyter, as Irenaeus called Victor, 
De notis Eccles. l. 4. c. 8.  Anicetus, pus, Telesphorus, and Xistus, as cardinal Bellarmine confesseth, disdaineth the title of Archbishop or Patriarch, which were his first names. The very name of Papa, which in the original signifieth a father, or as it may be taken, and is by some, Pater patrum, Father of fathers; or rather now Papé, an interjection of wonder, since he is become Stupor mundi, the dread monster of the world; or perhaps Popa, 
awl. Persius Sat. 6. ( and so Pope from him that cut the throat of the sacrifice, as he doth of good Christians that profess the truth against his idolatry:) is scorned as nothing, except Sanctissimus be put unto it. Which hath been as due to many of them, as unto their father paramount the divell himself. Or which better agreeth with him, as he hath embraced all things into his own reach, Oecumenicus, universal, or Optimus maximus, which is yet more, or divinam numen, a divine Godhead; or in plain terms, 
Extraua. joan. 22. de verb. signif. cap. 4. Glossa in fine.  Dominus Deus noster Papa, Our Lord God the Pope: which is taken for a title so due, that a Pope is not ashamed to plead it against an Emperour: that he may not be judged by human iudgement, because forsooth it is evident he hath by an Emperour been called a God. Which titles if they were offered unto him by a few flatterers and Poets, it might be taken rather as a iest, or at most a fashion, or a fault in them, without just imputation of pride in him, though it be much to suffer it. But their sagest Canonists, their greatest divines, give these titles in their Prefaces in their books, he refuseth them not, and they haue been ordinarily set in the Canon laws. himself accepteth them assumeth them, challengeth them as due and appropriate unto himself.  
58 One cross of wood which our saviour carried on his back, was sufficient to bear his title over his head, 
Mat. 27.37.  Iesus of Nazareth King of the Iewes. But if it should be written behind, and before, from top to bottom, in the least character, it could not contain the Popes titles. And therefore belike it is that he hath a triple cross of gold carried before him vpon another mans shoulder, as well to signify the multitude of his titles, as to certify the world, that he beareth not one cross himself, but layeth vpon other mens backs a triple cross of most covetous and insatiable exactions, most thundering and fearful excommunications, most dreadful and damnable murtherings of peoples by unjust warres, of Princes, by most secret and wicked stratagems, conspiracies and treasons, and saith in his heart, 
Flectere si nequeam superos, Acheronta mouebo.  
If Gods will not be moved to my desire,  
Ile fetch the divels out of hell fire.   
59 To descend by all their degrees in their ecclesiastical hierarchy were superfluous, they haue been published by others, and are now notorious unto the world. Billye Watson the tumbling Priest, who fetched a frisk that broken his neck, thought it much scorn that an Esquire should take place of him or of his fellowes; nay every Priest was as good as any Knight. According to which foundation if we should ascend unto the Popes throne, we should find no place in earth, but must be enforced to seat him with the Prince and powers that rule in the air. But this is nothing if we consider the height of their titles indeed.  
60 For though cardinal Bellarmine will prove that the Pope cannot be Antichrist, 
Bellar. de Rom. Pont. l. 3. cap. 14.  because he is called the Vicar of Christ, who is God to be blessed for ever; for that Antichrist must exalt himself above all that is called God: yet by this, if there were no other argument, it is most apparent that he doth not seat himself under Christ as his Vicar, but challengeth the same consistory, and claims succession not onely from Peter as from Christs Vicar, but as from Christs own successor: who is eiusdem loci, dignitatis,& authoritatis, with his predecessor, 
Act. 24.27.  as Festus was, who succeeded Felix, not as his substitute, but as his equal, and then in place his better. So is Saint Peter called. 
Sacrar. cerem l. 1. cap. 2.  Ipse Christus primùm denominatione successorem instituit. First Christ himself by name appointed his successor, saying to Saint Peter, Feed my sheep. Instituit, he did institute or appoint. He did not substitute or subordinate, successorem, a successor, not a Vicar, or Vicegerent, which afterward in the same Chapter he calleth him, yet not a Vicar of Christ, but Vicegerens Dei, Vicar of God.  
61 In which case though some be cautelous to use this title of successor, either not at all, or very sparefully, yet there is that dares enforce it most desperately even to this day. 
Bozius de temporali Eccles. Monarchia. l. 1. c. 7.  Qui succedit loco Christi, supremum caput in tota Ecclesia, illi debita est suprema regni& Sacerdotij Monarchia. said talis est Petri successor: therefore the seventh reason which itself proveth singularly an absolute monarchy, which is this: He that succeedeth in the place of Christ, the chief head of the whole Church, to him pertaineth the supreme monarchy both of kingdom and priesthood: But such a one is the successor of Peter. What monstrous dishonour is this unto God, that a sinful seruant, and a vile varlet, shall be made successor, and so equal with his blessed son the Lord Iesus? The son in minority differeth not from a seruant, but is under tutors and governors. But now our saviour hath taken his power into his own hands, he is by this time of full age to manage his own affairs with the sceptre of his own word, and by the direction of his own Spirit. He hath no tutor nor governor, though they yet paint him like a child. Neither hath any man an heir in the same inheritance, nor a successor in the same jurisdiction while he liveth to enjoy, resideth to govern in his own person. Therefore howsoever the Pope may be successor to Peter who is deceased, yet can he not be heir or successor to our saviour Christ, who liveth and reigneth for ever, and is with his Church to the end of the world. 
Mat. 28.20.   
62 But behold and observe, Aliud ex alio malum, One monster begetting another. If we should make an arithmetical or geometrical proportion,& calculate it as their gloss doth between the Pope and an the Emperour, which is found to be an excessive number,& an unmeasurable distance; a man would think that the Pope might well be as much less then Christ as the Emperor is beneath the Pope. But if we gather a conclusion out of the roman premises, we shall find Christ as far below the Pope, as the deepest center of the earth is from the highest top of the most glorious heauens. Such is the greatest creature in comparison of the Creator, 
Esay 40.15.  yea all nations as the drop of a bucket, or the dust of a balance. But such is the vnlearnedest, the drunkenest, the basest Priest of the roman Church, who is ordinarily styled Creator Creatoris: 
Serm. discipuli. Serm. 111  The creator of his creator. If the Priest create Christ, then is he more excellent, and glorious then Christ, in as much as he that buildeth the house, 
Heb 3.3.  is more excellent and glorious then the house. As if it were nothing( as in the alleged sermon) to prefer every bald and pild Priest before Kings and Princes, equalling them with Angels, and with the virgin mary, but making them creators of their creator, a most monstrous blasphemy, which is not onely avouched by that rude master, but conficere corpus Domini, to make the body of the Lord is an usual phrase in the roman language. In which case it may be a question, whether the lay man be not better then the Priest, who hath power to eat that which the Priest doth make. But herein standeth the privilege of the Priest above him. The Priest can make his god, and eat him, and lick his own fingers like no ill cook: the lay man can but eat him, when the Priest hath made him into paste. I must confess these are dreadful inferences, but yet such as necessary follow vpon their absurd premises, according to the old saying, Uno absurdo dato, mill sequuntur, a man may build a thousand absurdities vpon one. And this may suffice for their honors, whether of titles or rather prerogatives, which they challenge in their malignant Church, so basphemous against God, so proud in themselves, so injurious unto others, as cannot be spoken without just indignation. From whence we may gather, that all heresies haue sprung out of this source or fountain in the opinion of a Father Iesuite. 
Muri. civit. sanct. fund. 12  Pride is the mother, and pride hath begotten all heresies. Therefore the proud Pope as the father, his proud clergy as the mother, haue begotten and brought, and nourished and fostered all heresies. This pride God hath punished in heaven, 
jo. Ferus Dominica 15. post Trinit.  hath punished in Paradise, will punish in the earth, and what else shall burn in hell then pride, and self-will, which submitteth not, nor resigneth herself to God.  
63 If they shall object, that we reserve honourable titles and ample authority, &c. in our Church, we deny not, but that we haue some names, either expressed in the Scriptures, as Bishops, Doctors, Presbyters, Pastors, and Deacons; or not abhorrent from the Scriptures, as Archbishops, deans, and Archdeacons, yet neither are these adorned with Crosses, Crosiers, Palles, and mitres, for pompous show: neither is their authority and jurisdiction other then the word of God will allow. That there were subordinate degrees in the Apostles times, and in the primitive Church, it is to me out of question. For that the Disciples were less then the Apostles, and the Apostles did that out of their power which none other did undertake to do but themselves, or by their authority, 
Act 1.26. Act. 6.2. Act. 15.41.  as appeareth by the choice of mathias: calling the multitude about the choice of the seven Deacons, and assembling that council the first and best that ever was, as it is clear by these particulars; 
Act 14.21.27 Act. 16.5.  Saint Paules visiting the new converted Churches, ordaining of Elders, taking order for government, determining exurgent controversies in a Synod, his giuing power to Timothy and Titus to govern the Church in their own persons, 
1. Tim. 3.15. Tit. 1.5.  and to appoint others in places defective. Their laying on of hands sometime by themselves, as the Apostle saith, 
1. Tim. 5.22. 1. Tim. 4.14.  By laying on of my hands; and lay thy hands on no man suddenly;& sometime with other, as laying on of hands of the company of the Eldership. This subordination we haue and hold under some other names. But concerning doctrine and authority, it is in effect all one. Some callings ceased, some continued, according to Gods ordinance, and the Churches need.  
64 Their honors and estates they aclowledge to haue proceeded from the bounty and devotion of noble and religious Kings, to whose successors they stand obliged, and will rest thankful unto this day. And their civil authority in correction of faults is likewise from kingly commission. We haue had Archbishops, and Bishops, who haue renounced their honour, and laid down their lives for the testimony of Gods truth. Not to defend their liberties, which bread licentiousness in the inferior clergy, nor to protect malefactors from the civil power, as anselm and Thomas Becket did. Ours preach, teach, do the works of evangelists, and deserve their titles by their diligent preaching and virtuous deserts; are for the most part men of maturest iudgement, and fittest for government. How far your titular Cardinals, and Bishop, and Priests,& Pope himself come short of this, many of your own faction haue complained, perished souls haue felt, 
Iuel. Aureum Speculum in Antologia.  and all the world points at as at the shane and utmost infamy of your religion. Which you may see in speculo in a golden glass, when bawds and Cooks, and boyes were made Priests for money.  
65 For their wealth and riches, it is beyond all measure or mean. Croesus and Crassus were but beggars in comparison of some Cardinals; not Salomon in all his royalty and riches to the modern Popes. Except perhaps they be as Adrian the fourth, an English man, who complained, 
Anton. part. 3 Tit. 22. c. 8.  Incude& malleo dilatauit me Deus: As if God had cloven him with a beetle or maul, and wedges, and so protested: Sit ditissimus qui electus est, 
Vincent. in speculo Historiali. l. 27. c. 3.  sequenti die pauper erit& infinitis creditoribus tenebitur obligatus. Let the Pope be never so rich when he is chosen, the next day he shall be poor, and stand bound to infinite creditors. A rich cardinal, and a poor Pope; and here was no simony. And yet he seemeth to comfort himself in this, that he came not to his throne as some did whom he toucheth in a mystery. Ambire ad summum Pontificem,& non sine fraterno sanguine ad illud etiam ascendere,& Romulo succedere in parricidijs, non Petro in ouibus pascendis. To aspire unto the popedom, and ascend not without the effusion of ones brothers blood, is to succeed Romulus in his parricide, not Peter in feeding the sheep. His solace seems to be, that though he used ill means, yet others used worse. He by simony, they by murder. And perhaps he had reference to the time of gregory the seventh, 
Bale, ex aliis hist. Prateolus in cattle.  who is shreudly tainted by stories for Italian tricks, in sending his predecessors by that flood of blood. For he reigned within 80 yeares after him, and might live near or in his time. To this compassing of the popedom, he alludeth between seed and caede. As if they succeeded not Peter in seed, but Romulus in caede. Which though in pronunciation they are all one, in dead they differ as much as seat, and slaughter, and concludes with an allusion unto a piece of his title, and thereby taxeth the romans covetousness. 
Ibid.  been ergo dicitur, non tam nuncupatiuè, quàm etiam substantiuè, summus Pontifex, servus juramentum: seruiat enim servis avaritiae, i. romans, necesse est vt nisi seruierit fiat aut ex-Pont. aut ex-Romanus. It is well therefore said, not onely by way of nuncupation, but in very substance, that the Pope is the seruant of seruants. For he must either serve the slaves of covetousness, that is, the romans; or if he serve them not, he shall be no Pope, or no roman. Belike he paid very dear that so complaineth of his bargain. But a little time would serve to gather up his crumbs in that profitable seat, where they soon prove stall-fed, 
Plutarch.  as Caesar that was in debt, and went poor into Gawle, but returned with infinite riches and treasure to Rome.  
66 Howbeit suppose they had more wealth then they haue, we would not envy it them, if they came honestly by it. That which principally in this case brings their religion into suspicion, is, that their very acts of that service which they pretend is done to the glory of God, and their very opinions are gainful; which cannot be said of any one act or opinion of our religion. For albeit we haue the reversions, and almost scraps of those spoils which the roman clergy left unto succeeding ages, out of that infinite wealth which they enjoyed in lands, tithes, offerings, mortuaries in kind, and such like; yet these they haue where they rule, besides ten times more, and that for opinions which a man must hold vpon pain of life, or liberty at least: and that for such acts or services belonging to God, which should be performed of mere charity and duty, as they are Pastors of charges committed unto them.  
67 As Masses, holden with them the chief service of God, yet to be purchased with money or lands; and their sacrifices in them for quick and dead, either by singles or fewes, by trentals or farthels, 
Saint Antonies big. Alan. de Eucharist. sacrifice c. 32. Plin. nat. hist. lib. 10. cap. 41.  from the master of the house to very horses in the stable, and swine in the sty, and hens in the coop, especially belike if they be country hens, for they are religious, that might be benefited by them. In so much that the contentious need not study from whence their mass is derived, from Massah, à mittendo, or dimittendo, or from Meson, because the Priest plays the cookes part, that dresseth and eateth all himself; or from Mesenterium, as it were the skin that covers the very entrails of their deuotions. plain Latin or English may serve well enough. Dicitur Missa à massà: it is called the mass, because it is a gross mass of idolatry, and bringeth in a huge mass of wealth to the Priests purses, who are ever digging in that barren ground, as Pompeys souldiers, 
Plutarch. in Pompey.  when they had found a mass of treasure, and could hardly be withdrawn from digging though they lost their labour, as these antiscripturists do daily. Which agreeth well with the prophesy of Daniel, that in stead of God, should be worshipped the god Mauzzim, that is, 
Dan. 11.38.  of power and riches; for these Mauzzim or Masses are not honoured onely with gold, and with silver, and precious stones, and pleasant things on their altars and Priests backs, but also for gold and for silver, with which they filled their purses and enriched themselves. add unto this, purgatory above measure gainful: Pardons of all prices, and for all purposes, for rich, for poor, and for meaner sort. Pilgrims from one country to another, from one Saint to another, with jewels and treasures more sumptuous then Kings, teste Loretta 
Loretta.  & Compostella. 
Compostella.  Their offerings, from a great mans chain to a beggars read herring or his egg. As I knew an old man, that protested he first misliked the Romish religion for that he saw rich men that gave fat offerings, brought to the blessed Virgin or the crucifix, costly attired and curiously painted; but the poor that brought offerings of small value, to a picture of base stuff and meaner aspect. Satisfaction for sins built so many Monasteries and cells for Monks and Nunnes, that they became a burden to the earth.  
68 Annates, reservations, preventions, for appeals, for palles, for faculties, for dispensations in marriages among spiritual kindred, a meare purse-net to catch Conies; in legal affinity, in natural consanguinity, for keeping concubines, for courtesans and stews, for eating flesh in forbidden times, for white meats in lent, for canonizing Saints, for all kind of mortal sins, from murdering a mans father, to the stealing of a point; with many more tricks and devices daily practised by them, reproved by us, confessed by some of Romes more moderate and temperate sons, yet never amended, but where wisdom, truth and love out of a good conscience and faith and unfeigned, 
1. Tim. 1.5.  hath slipped the coller, and haue escaped out of Babylon the mother of fornications and fearful abominations. These things no honest ear can hear without horror, nor Christian heart think on without indignation; which may bring their whole religion into just suspicion, if not into detestation, and utter and final condemnation. Is not this a great provocation to the great Priest of Rome his Cardinals, his Bishops, his Priests, regulars and seculars, of all sorts and factions, to stand not onely stiffly, but stoutly, for the defence of such treasures, so easily gotten? when many object their lives to utmost danger for less profit, 
Plutarch.  as theeues and robbers. When Brutus the roman would add courage unto his soldiers in camp against Octauius Caesar and Anthony, he made them rich armours, the most of silver and gilded; gave them great gifts, and promised more, if they would acquit themselves like men. A powerful policy indeed; for he thought it an encouragement, which maketh them fight like divels, that love to get, or be afraid to lose, &c. This is the drift of the roman captain and Bishop at this day, and his clergy too, they will fight like divels rather then they will lose the possession of that they haue, or be deprived of their hope of getting more: 
Vespasian.  not onely the savour of gain out of any thing is sweet, but also the having and handling of wealth, is a powerful provocation to stand out in the defence thereof.  
69 I will not amplify their pleasures with many words, or enforce them with violent exaggerations. They are such, so many, so great, that they match, if they do not overtop Princes and Kings of the earth. Their diet delicious, their apparel sumptuous, their cites amenous, walks spacious, their gardens pleasant, their vineyards and orchards fruitful& profitable; their houses without, magnificent, within gorgeous, their attendance gallant and Courtlike, their favourites and followers, Sans number. Besides their easy access unto their neighbours wives, by reason of their auricular confession, and close conveyances to pass wenches to religious beds, some of the monuments whereof remain in this land unto this day. I haue heard of a Parish, 
Baron savile avouched it vpon good intelligence to a near kinsman of the Priests, and as I remember, of his name  where after the coming of a lusty read headed Popish priest to be the person, most of the children born after his coming were read headed, not one to be seen before. Either there was fortis imaginatio, or foul play. The same may be said of Abbot Wibrey grandfather to cardinal alan, though another bare the name. But these things, all that haue written of the lives of Popes, of popish Votaries, of the swarms of the friarly and Monkish brood, haue discoursed and discovered ad nauseam, to very loathing. The survey of Abbeys registers at their suppression in this land, under their own confessions, the skulls and bones of drowned infants, not onely in the fishpond that Huldericus the Bishop of Augusta speaketh of, 
Epist. Hulder.  where were found thousands; but also of most Abbeys in this kingdom do sufficiently discover these works of darkness. And not to ransack all secrets that in this case might be revealed, which could not but offend chased ears to hear, and modest eyes to read; 
Archbishop of Mentz, an English man.  let the letter of Boniface be observed, who without all bitterness wrote a religious Epistle unto Ethelbald King of Mercia, to admonish him of his lascivious life, and his Nobles by his example with holy Nunnes, or rather unholy votaries, that lived in pleasure with them. What was there for honour, profit or pleasure, of offices, revenues, huntings, hawkings, and all kind of royalties, which the clergy had not equal with, if not above the temporal Lords of the land? Whom had they not under their girdles? with whom did they not dare to contest? fearful things haue been written of thee thou city of pride.  
70 Neither can these maisters of misrule stop this gap with a few simplo Friers of their straighter Orders, who perhaps macerate their bodies and chastise their carcases with fastings, hard lyings, or whippings, and such like severe discipline. For these, as they are fewer in number, so they are not learnedest for knowledge, nor wisest for understanding. Some scrupulous poor souls that desire to do for the best, but know no better, and therefore think by these bodily exercises which profit little in comparison of better, 
1. Tim. 4.8.  to merit both for themselves and others, walk in this narrow way of their own direction, without Gods approbation; like Portugals, 
purchase.  of whom it is said, that they are Pocos, sotos, deuotos, a few devout, sots. But besides that it may be said unto the best of these, Who required these things at your hands? the base hypocrisy of some, hath been made manifest by many, even of their own children, unto the view of all men. Not to speak of their more free Orders of ancient Monks, the Iesuites haue gotten a greater freedom, to flourish with more gallant show unto the world, and may in their outroades, and compassing the world, enjoy the pleasures of sin, without impeachment of waste. 
Ceparius de vita Gonzag.  In so much that Gonzagaes friends thought it a good policy, to withdraw him from his chips between his sheets, his whippings with chains of iron, and wearing spurs, not on his heels, but at his sides to prick him, which might shorten his life, or keep him from sleep, like a Nightingale, and such like voluntary cruelty vpon his own carcase, to the Order of Iesuites, who would not suffer him to exercise vpon himself so great severity. An easier burden were fitter for a tired jade.  
71 These were for the most part senseless sots, not unlike Saint Francis, who would beg lice to put on his own clothes, 
His Legend.  and would preach to birds and beasts, and call them brothers and sisters: as his brother wolf. What some in this kind haue done in secret it matteret not, perhaps not half so much as their friends report. A sober man would never dream they could be so mad as their followers make them. But take the face of their outward Hierarchy, and there was never State or kingdom or Empire flourished more then that which depended on the roman Priestly Monarchs Court, and those who shrouded themselves under the shadow of his wings. But make the best of these their voluntary worships and humiliations, what do they whereby they may justify the truth of religion? Do not the Infidels of the East and West Indies perform not only as much, but a great deal more in this kind in the service of their abominable Idols? which of the true Prophets of God ever lanced themselves with knives, as Baals Prophets did? If Rome will boast of their Monasteries; the Pagans haue more: if their diversities of sects, these haue more: if their watchings, fastings, frequent prayers, night risings, whippings, lying on the ground, shaving of heads and beard, going bare foore, their Hermits, their votaries, their pretended chastity, 
purchase Asiae lib. 5. c. 11.  in all these the very heathenish Idolaters go far before them, and beyond them too. For they would put themselves to death with most exquisite and horrible torments in their Idol service. What haue these Romanists done which the greek and roman Philosophers haue not done in this kind of austerity? Which of them ever attained unto the Indian Gymnosophists, who made no bones to burn themselves alive, and to glory therein? As Caluanus that burnt himself in a golden chair before Alexander and his Nobles near unto Babylon. Such things may breed admiration with the ignorant, detestation with men of understanding. They haue a show of voluntary worship in not sparing the flesh, but these with their devices are damnable before God. Perhaps we haue fewer outward shows or rules of mortification then our aduersaries, devised by ourselves: but what hath Gods book commanded, wherein we come behind them? This is so far from being an argument to prove truth, that it draweth nearer to the fashions and manners of the heathenish infidels and idolaters, then it doth unto the Prophets and Apostles, or the Saints of God in the primitive Church.  
72 To conclude, it was necessary this should be so: for otherwise neither were the Pope Antichrist, nor that sea the whore of Babylon, nor Rome with her seven hills, the beast with seven heads, which in her honor, profits and pleasures, hath been long written, and is now red and interpnted by many a learned Daniel, who haue understanding to judge according to the iudgement of God, as he did the writing that balthasar saw on the wall. 
Dan. 5.26. revel. 18.7.  The spiritual Babylon hath glorified herself, and lived in pleasure: she hath said in her heart, I sit being a queen, and am no widow, and shall see no mourning. The Kings of the earth haue lived in pleasure with her. 
ver. 9. ver. 12.  Her ware was gold and silver, and precious stones, and of pearls, and of fine linen, and of purple, and of silk, and of scarlet, and of all maner of thine wood, and of all vessels of ivory, and of all vessels of most precious wood, and of brass, and of iron, and of marble, and of cinnamon, and of odours, 
ver. 13.  and of ointments, and of Frankincense, and wine, and oil, and fine floure, and wheat, and beasts, and sheep, and horses, and chariots, and seruants, and souls of men. What greater glory? what greater riches? what greater pleasures? Such hath Rome and her clergy long enjoyed, and yet doth, where the gracious wisdom of religious Kings and States do not courbe their insolence, and stay them with bit and bridle( sicut equus& mulus, 
Psal. 32.9.  in quibus non est intellectus: like horse and mule, that haue no understanding,) lest they fall vpon us and them too.  
73 Our Religion challengeth none of these, no not one of them. Our prelates haue their offices and callings from God, their authority limited by his word, their government moderated by just Canons and laws; their censures ecclesiastical, applied rather to the reformation of manners, teaching of faith, and saving of souls, then violence to bodies, rapacity of goods,& prejudicing the salvation of men, which is the only practise of the Roman prelacy. Our Bishops temporal estates and honors they receive from Kings, for which they do them homage and fealty, as becometh good subiects. They enter to nothing under pretence of Peters keys, they claim nothing under colour of Pauls sword. Our religion, as before is observed, hath not one opinion or act, that ever I felt or knew beneficial unto any clergy man. We are contented with the poor remainders that your Popish Prelates& Monasteries left us to glean vpon after their spoil; our tithes are gleabs in part, not in whole. But not one trick to fetch or filch in a penny of profit. As for pleasures, we haue none superfluous, but such as become Christian liberty, and that modesty which beseemeth the Ministers of the gospel. If any out-ray, they are either punished by the Canons, or should be, and the more pity they are not; or incur infamy among the religious people, or are detested of their brethren, that grieve at their wicked conversation, or idle deboshment. Their frequent preachings, that are as they should be, and we desire; the gracious government, often opposed by the popular disorder; the profane oppositions of the ignorant& irreligious, and in many places popish multitudes; their pains in their studies, their watchings in meditations; some writing of matter of devotion, some in points in controversy, and such like exercises of their callings, will preserve conscionable and careful Ministers that are resident vpon their charges and keep hospitality, from surfeiting of pleasures. For others I can say little; they haue better leisure, if they would employ it, to answer for themselves. Yet this I dare say, they are no Puritans, nor troublers of the Church more then of their studies, as the Papists every where are, and would be more, if the Law or power were in their own hands.  
74 My third consideration is of Tyranny and policy thus: That religion which is begun, and continued with tyranny and policy, is the worse religion; that which is begun and continued by meekness and evident simplicity of truth, that is the better religion. The first is Romes, the later owers; therefore their religion is the worse, ours is the better. Shall I need to fortify the first propositions, which are as certain as mathematical demonstrations? 
Gen. 4. De civitate Dei. Gen. 21.9. Galat. 4.29. Gen. 29.1.  Is it not plain in the opposition of Cain and Abel? Doth not Saint Augustine build the city of God in the blood of the one; the city of Satan in the murder of the other? The son of the bond woman persecuted the son of the free. And Esaw the profane, made jacob in his simplicity, fly his own country, and leave his fathers house, and live in service many a year. 
Exod. 1.11.  Did not Pharaoh and the Egyptians with great cruelty maintain their most gross idolatry, and keep under the Israelites, the onely true worshippers and elected people of God?  
75 The Church was delivered out of captivity, with signs and wonders, with a mighty hand, and outstretched arm: but Gods Saints, Moses and Aaron,  shed not one drop of blood; all reuenge was left in the hand of God. Throughout the whole Scriptures, the Church was ever defendant, or patient. 
Heb. 12.  The law was published with thunde●& lightning, and fearful noise from heaven; no violence was offered to urge it, or to enforce it, no politic or quaint diuice to 'allure or persuade it. This would haue been rather a prejudice then a furtherance unto a work of God, if an arm of flesh or the wit of man, had concurred with Gods power and wisdom. The temple was built without noise of hammer or iron tool: much more the spiritual temple without armour or weapons. 
2. Cor. 10.3.4.  Though we live in the flesh, yet we war not after the flesh: The weapons of our warfare are not carnal, but mighty through God, to cast down strong holds. Neither did the Apostle cirumvent them by craft& guile whom he converted, but preached with power and the evidence of the Spirit, delivering with simplicity of words the high mysteries of godliness. It is abhorrent from faith to be enforced, Persuaderi potest, impelli non potest. It may be persuaded, it cannot be compelled.  
76 Though our saviour be called a lion of the tribe of Iuda, it was as the defender of the faith, not a devourer o● the faithful. And therefore he is called the lamb of God, fitter to be slain himself then to kill others. Some of the heathen, as Plinius Secundus& others, though they liked not Christian religion, yet they pitied Christians, abhorred the cruelty of their fellow Idolaters;& he laboured by his letters to the Emperor to procure the believers peace. When our saviour choose his Apostles, he neither flattered them with faire words, nor terrified them with threatenings; he neither brandished a sword, nor fawned with faire speeches: but  told them plainly whereunto to trust, and that was, not to offer, 
Mat. 10.16. Tertul. Apol. c. 39.  but to suffer persecution for the name of Christ. For God forbid that Christians subiects should either defend themselves with earthly weapons, fire or sword, or should be grieved to suffer where they should be tried. It is more lawful in this religion to be killed then to kill. I will conclude this general with tully, 
Cicero.  who maketh the same pair to concur like simeon and levy brethren in evil, to work and effect mischief: cum duobus modis fiat iniuria, aut vi, aut fraud: Whereas there are two ways of doing wrong, either force, or fraud; fraud seemeth to be taken from the fox, force from the Lion, but both should be far from a man: yet of all injustice there is none more deadly then theirs, who when they deceive most, would feignest seem honest men. For as Themistocles  told the Andrians, 
Plutarch in Themisto.  he had brought unto them two gods; love and fear: and they answered that they had two goddesses to confront them, poverty and impossibility: so the man of Rome hath these as his two gods, tyranny and policy, against which the Saints and seruants of God had nothing to oppose but Faith and Patience, which in part haue, and in time will utterly overthrow these roman gods, and their profane worshippers.  
77 These are the roman catholics up and down, who haue invaded by force of arms, and terrified by the thunderings of Excommunications, Christian kings and nations, furiously ramping and roaring like lions; who haue undermined and surprised, not onely States, but consciences of credulous Christians, and so drowned them in blood of Massacres, or enwrapped them in the nets of specious and plausible persuasions, that either they die, or are deceived. The Turks were never more infest& cruel to their bordering enemies, then these counterfeit catholics haue been to true and tried Christians. They pretend love and fear, but they haue neither love of men nor fear of God. The Pope hath Synagogues for Iewes in his chiefest cities, and perhaps vpon suite would not deny Turks to haue their Mosques or Mosquitaes to worship their Mahomet. Both Iewes and Turkes, live and traffic with him and his in peace& contentment, without hazard or dread of his deadly Inquisition. But he dares not suffer any man to bring into his kingdom of darkness, one spark of the light of Christs Gospel, lest it should grow to a greater fire of zeal, that would burn up all superstition and idolatry before it, and melt the triple crown vpon his head, 
Seneca.  and make him wild like Hercules furens, Such as profess the Gospel are either murdered with exquisite torments, or subverted by subtle deceits. They are unto Christ as Absalom to his father, 
1. Sam. 13.  by policy: under pretence of a sheepshearing he will gather his brethren together, and then will slay Ammon with the sword; or nearer under colour of religion, he will draw simplo hearted men to a sacrifice,& then proclaim himself King, and persecute his father with open rebellion. This hath ever been the practise of the man of Rome, that sin full man, that man of sin. Which though it may be exemplified by many passages of the Popes& Papists practices, yet by none more lively, then the famous infamous Massacre of France, especially in Paris, where the peers of the land were called to solemnize a marriage, and to honour a royal feast, this was the Foxes subtlety; but all true Christians, without respect of honour, age, or learning, were most villainously murdered, against all faith and promise; and this was the lions cruelty: but all proceeded from the Popes hollowness, and his hellish League.  
78 If I should repeat the cruelties executed, and the policies plotted from the cradle wherein the pride of the roman sea was first rocked by usurpation of the title universal, it would offer unto all spectators, vpon the theatre of times, the acts of the roman Popes and their greatest and dearest children, as vpon a stage, the tragical rampings, and ragings, and rendings of roaring Lions, or the comical cosinages, sleights, and cunning devices of crafty foxes. Phocas his bloody hand laid the first foundation of the roman supremacy, as Romulus of his parricidall city; when after he had murdered his master Mauritius, he gave to Boniface that unlimited title of universal, either to reward his service, or to bind his affection. Shortly afterward followed contentions about elections, stickling between the East and West Emperours, the one quiter overthrown, the other removed out of Italy; then claim to certain Signiories and kingdoms. And these robberies entitled with the specious name of Saint Peters Patrimonies: 
From Formosus many Popes following. Platina.  the Popes by craft undermining, or by poison extinguishing one another. Which rage reached not onely to the death-bed but to the grave, with digging up bones, dismembering dead carcases, derogating from their persons, abrogating their acts, disannulling their ordinations, disgracing their favourites, and degrading the Prelates by their predecessors preferred.  
79 Then they grew able to make party against any Emperour that gainstood their enormities, to excommunicate them, depose and disthrone them, 
Platina. Bale, &c  assoil their subiects of their oaths, interdict their lands, expose them to rapine; to raise the son against the father; to combine with the Turk or Saracene to surprise the Christian Emperour. And were these tragedies acted without infinite effusion of blood, and exercise of utmost tyranny vpon the objects of their indignation? To these may be added the schisms among Popes, sometime two, sometime three at once, distracting the amazed Christian world into parts and followers; one king with his kingdom taking part with the one, another with another, till a third or fourth came, and devoured the factious. All this was not without blood. Neither hath the Popes Court been clean without blood when the great master was offended with his seruants; the Pope against the Cardinals, and they against him: when noses and ears were cut off, their heads hung over the walls of the Castle Angelo, no angelical, but rather a diabolical tower: when Tiber received them by pokefuls. All this sheweth nothing but blood, most fearful and disastrous, so much as to enter into the heart with any thought of religion; 
Plutarch. in Marcello.  so like is new Rome unto the oldest, when it might be called the temple of Mars fighting.  
80 If thus among themselves, with their founders, fellowes and best friends, what haue they done to their opposites, to Gods Saints, whom they haue called heretics? not that they were so indeed, but that they traduced them to be such, because they ran not into the same excess of superstition and idolatry with them. This brings to mind the savage and more then bestial cruelty shewed to Cabriers, Merondall, and the poor people of lions, with many other scattered in other nations, from the ashes of Wicklifes so long butted bones, unto the consumption of many godly, learned, honourable and most reverend personages, who suffered most patiently the torment of fire for the profession of Iesus Christ and his truth revealed in his word in the dayes of queen mary. 
The six articles.  Who hatched, brought forth and enforced that scorpion scourge or whip with six strings, that is, those six articles, that turned men, women and children ad materiam primam, to dust and ashes, whereof they came, but the bloody clergy, 
gardener. Boner.  that well perceived their idolatry to be discovered? Who condemned and delivered up the bodies of as many as professed religion in sincerity, into the enforced hands of the secular powers, to be most barbarously burnt, but the bloody Bishops, 
Matth. 10.  who thought they did God good service when they put the Saints to death? In which case thousands of particulars may be enforced, which the very Turks and other Idolaters would blushy to hear that they were done against their deadliest enemies.  
81 I know but two things they can answer to all this that hath been said: the one is, they will confess the dead, and defend it to be well done: the other is recrimination; we haue done or do the like ourselves. The former argueth their impudency in defending a villainy: the other the lying spirit of Satan, that inuents untruths, if not to quench( which all the water in the sea cannot do) yet to qualify their own ungodly and graceless designs, by laying to our charge that which they can never prove.  
82 If they will defend an act of so great consequence to be lawful and just, they must haue either commandements of God, or multiplied examples of the faithful, or direct deductions from Scriptures, or authorities of old councils, or proofs from ancient Fathers, or report of antic histories, or use of the primitive Church, which commanded, or abetted, or exercised, or maintained, or reported the like to be done, or to haue been done lawfully; or else the lives of men should be more precious in their sight. If they will plead the executions done vpon the enemies of Israel, vpon idolaters, vpon Baals priests, let them show such immediate commandements of God, such prophetical spirits as Elias had, or at least such infidelity or idolatry in ours, as they committed that were so executed. If we should enforce these examples against our aduersaries, they would take hold on them, because they worship not God as he hath commanded. But whatsoever we are, we are neither infidels nor idolaters, not so much as by imputation from them that are our deadliest aduersaries. If they say, we be heretics, we deny it, nor shal they be ever able to prove it. Let them prove that we are blasphemous Arrians or Anabaptists, heretics in one point or other, in these dayes of light; and we will undergo, not onely their censure for our correction, but their sentence of condemnation to our confusion, which ourselves in these evil dayes haue justly exercised against some incorrigible persons in this and other countries, as they haue well deserved.  
83 What the imperial laws provided for the correction of the Arian or other heretics, it proceeded out of a zeal according unto knowledge, a wisdom for the peace of the Church and commonwealth; because they were turbulent and seditious, as the Papists are at this day. But never was there true catholic Bishop, that so dipped the least of his fingers in blood, as they haue. show me a gardener or a Boner in the primitive Church. They would haue them brought to hear, that they might be converted, not murdered in their sins that they might be damned. 
August.  Intrent, vt nolentes audiant, volentes credant: Let them enter, that they may hear though against their wils, that they may beleeue with a good will. Chrysostome with his golden mouth and pen, hath given a golden rule: 
Hom. de natura humana.  Dogmata impia& quae ab haereticis profecta arguere& anathematizare oportet, hominibus autem parcendum,& pro salute orandum: We should reprove and accurse the wicked positions, and what else proceeds from heretics, but we should spare the men, and pray for their salvation. Or say the worst; they are not fit to go abroad, for fear of hurting and infection; imprison them, confine them, banish them: say more, they are unworthy to live. Take away their lives with pity, delight not in their torments without all mercy, which is the shane of Rome and her potent patrons. never good Christian, nor honest man, either so applied Scripture, or so persuaded cruelty as Baronius, when he advised the Pope to kill and eat the Venetians.  
84 Their recrimination, that we use the like, or as they pretend, greater tyranny to them then they to us, is an impious slander, and questionless against their own consciences. They cannot truly say or probably prove, that one Roman catholic hath been executed with capital punishment since the truth of Christs gospel, which is the religion we profess, hath been by authority of law published and established in this land; I say not one. For first, in King Edwards dayes, who reigned longer then queen mary, there was not one put to death for his profession of Religion. The devonshire, 
Stow. Holinshead.  Northern, and norfolk rebels, after an overt insurrection, and the cruel murder of sundry innocent persons, either because they professed the truth, or did the King service, or because they were Gentlemen, were in some of their Chieftains punished by death: but such as professed the same religion and lived peaceably, lost not a joint of their little fingers. gardener and Boner were for a time bound up as Satan was, lest they should corrupt their flocks. But they lived to be loosed, as Satan out of his infernal pit, to persecute the Saints and seruants of God.  
85 But in the shorter time of( shall I say) queen Maries reign, or the Popes and his roman Clergies reign,( for alas shee was a devout woman, and of a milder nature,) a most reverend Archbishop, the first that ever we read of, was tormented by fire, and four that were or had been reverend Bishops; besides Doctors and other clergy men a good sort; of the gentry and other laity a great number, and these with others, without reverence of age, estate, sex, or any circumstance that might move pity in Nero, Dioclesian, or julian the Apostata. In which case we will not speak of the Dukes and other Nobles or Knights, which rose in arms against that queen. We hold no rebels Martyrs, as the Romanists do both earls of Northumberland, and others who rose in open rebellion or conspiracy against our noble, religious, and virtuous late queen Elizabeth. In whose peaceable and happy dayes, with these of our present gracious, mighty and glorious King james, now threescore yeares complete, there haue not so many by half been executed, for any cause whatsoever, that so much as may be drawn to matter of faith, as were in that time for religion, and no other cause laid to their charge, or so much as pretended against them but religion onely.  
86 For those popish Bishops before name, and diuers others in that famous queens reign, they had faire imprisonment, and large maintenance, some with Archbishops or Bishops, others in their own houses, some in prisons; but all at that ease, that many a better Christian then the best of them, might then and would yet under the Roman tyranny, sell all that they haue to live as they did in all things, except their restraint. They held all points of the roman faith, yet were they never questioned for their life. All the first eleven yeares of queen Elizabeths happy reign, until the rebellion in the North was moved from Rome by Roman Priests, few or none of the laity were so much as abridged of their liberty; but all enjoyed their conscience and lived in peace, for the most part, by more then a good many. Then laws began to be made for prevention of the like, and suppressing of such as might kindle a new fire.  
87 Such mulcts as haue been imposed, haue been gently to many remitted, in part or in whole. They who haue paid their fines haue been well able to spare them, and to live richly without them. And I haue heard a Recusant tax our government of hard dealing with catholics, for that he was valued to ten pounds per annum in the subsidy, when I was myself at above fourscore; and yet he had more in possession& near possibility, then I had in my best value three or four times. Which when he heard, it seemed for the time to soften his complaint of persecution. And I would know of our present Recusants, that haue one part of three at the least of their living left unto them, and the whole valued at so low a rate, that vpon examination it will scarce prove that the King for his two parts hath the tenth part of their living, perhaps not the twentieth; whether their case for all their religion, which is opposite to ours, and blasphemous against God, be not as good in the just severity of our statute laws,( not but that all our Non-conformitants are most deservedly punished) as the unreformed Ministers, that hold the same religion with us in toto, and varie but in matters of Ceremonies: who are deprived of their benefice, and justly disenabled to the exercise of their ministery, if they submit not themselves to the present laudable government of our Church; both receiving chastisement, not for their opinions they hold, but for their disobedience to the State and Church; whereunto they are both refractory. Whereby it is clear that the penalties are not imposed for matter of religion, but for disobedience to the laws of the land, whereunto all are obnoxious, as well Protestant as Papist.  
88 The greater personages are ouer-rated perhaps with twenty pounds a month, as is said, they are very well able to spare it. The meaner sort with twelve pence for every Sunday. So is every Protestant that is but negligent in frequenting the Church, subject to the same penalty. And where the statute is carefully executed, more Protestants are levied upon, then the rankest Papists. If in this case we compare, they indifferently enjoy the laws of the kingdom with us, notwithstanding our difference in opinions. And therefore haue no just cause of complaint, that they suffer for their religion, more then others on whom the Law taketh hold, though of the established religion. Certainly no pecuniary mulct may seem grievous to them that could be faciate with nothing but blood. 
job 1.  Who would not give any price for the redemption of his life? wisdom will aduise, that it is better the King take their goods into his hand to repress them, then to suffer them to be rich that may rebel against him: 
Plutarch in Publicola.  as Caius Minutius advised the Senate against tarquin the Proud.  
89 But what say we to the Iesuites and Priests that are sent from the Seminaries? These are drawn, hanged and quartered; their resetters and entertainers are executed with death. For what? Will you say for religion? If you do, it is false. Who amongst them all haue been examined, or indicted, or arraigned, vpon any position controverted between them and us, in the book of Articles or our apology, as for transubstantiation, real presence, reservation, or adoration of that Roman Idol? for worshipping of Images, invocating Saints, the mass, purgatory, Merits, free-will, or any the like? Not one, no not one. How many in England heretofore, and yet to this day, haue and do hold all the grossest and most heretical opinions that are held in Rome itself, and yet are never called into question for life or limb? queen Maries Priests, that said mass and served the turn for all Acts of the Church service, were perhaps some of them imprisoned, not one of them that I haue heard of ever executed. Neither certainly are the Iesuites and Seminarie Priests put to death for their profession of the roman faith.  
90 Wherefore are they then tied up and slaughtered? In a word, for plain treason. Yea, saith the Romanist, treason indeed, but of your own making. And how else? or why not? 
1. King. 2.36.  Might not Salomon confine the person of Shimei that cursed his father,( a Beniamite, and therefore dangerous to his crown) to the city of jerusalem, or not to pass over the brook Cedron vpon pain of death? And did not his disobedience justly draw the severity of iustice vpon his own head? Might he not haue lived long enough within the chief city of the kingdom, with his estate, at his pleasure, without controlment? The same we say of that cursing and rebellious brood of Balaams offspring. Our Princes, our clergy, our Nobles, our Commons, haue found by good experience that this generation is dangerous to our State, offensive to the crown imperial of this land. 
Sanders. Felton. Story. Ballard, &c.  They haue been made instruments of rebellion in Ireland, in England, after the Popes tyrannous and blasphemous Bull had bellowed the direful and ireful sentence of excommunication against that noble queen.  
91 Her majesty for her lands safety, her subiects security, her own indemnity, exasperated her blunter laws, and set an edge on them. She confined her subiects to her own dominions; made a law that who so being a natural subject born should forsake her allegiance, or depart her kingdom without leave, and then submitted himself to foreign jurisdiction, and returned home without detecting himself to some Iustice of Peace within three dayes, should be holden for a traitor. What word of religion, or that toucheth their souls? They may live in the land, professing the Roman faith, and no traitors. They may continue long out of the land, and yet no traitors. They may return into their country( not being banished,) and vpon their submission incur no peril of death. Suppose that a Minister should depart this land, and in foreign parts be seduced, and betake himself to the Bishop of Rome, as in the statute is contained, and return into the land without submission, and yet vpon good advice return to all his former form of faith. Yet the laws take hold on him, he may justly die the death; it is the Kings mercy if he be pardonned. Or if a Iesuite or a Priest after his apprehension be converted to every article of our faith, yet his pardon standeth not in his conversion, but on the Kings clemency and mercy.  
92 If any will except and say, all be not so turbulent and dangerous to the State as is pretended, and therefore at least they might be spared: I answer, that little foxes cannot do so much hurt as their sires, 
Cant. 2.15.  yet are we willed to take and kill them by the direction of God. And we haue good cause not onely to be jealous over the best of them, but to provide that we may prevent them. For, if not onely the proverb, seldom comes the better, but over patiently long tried experience findeth, that later times do bring forth progeniem vitiosiorem, a more viperous generation: then when we haue found the learnedest and devoutest both Iesuites and Priests, plain conspirators and traytors in the highest degree, yea and even then when the seculars justified themselves, and proclaimed to the world their own integrity, and the Iesuites treachery, why should we trust any? If some fall not into the same excess of villainy, it is not for lack of will, but of wit to execute their devilish devices, or of power to perform their grand-maisters insolent instructions. And therefore according to the approved grammar rule, I see no cause why that which belongs unto one thing, should not be put into the same case. Neither can a common Law so occur unto all particulars, but that it may fasten as well vpon the lesser as the greater offenders.  
93 But for ought I can conceive, supposing we did as they say, that is, punish them with death for their religion, I see no reason but we may lawfully do it, I mean vpon their own grounds. For if heretics may be burnt, or must be, as themselves hold, and vpon that foundation they murder us; I would gladly know, why we may not put Priests to death for their not onely heresies, but open idolatries, as well as they did us and ours, under pretence of heresy. If either party be such in truth as they are with them, then they make it no question but the transgressors should die. If the case stand doubtful whether be in the right, it will equally incline to us as to them. And why may not we receive the Prophets blessing without fearing the Popes curse? 
Psal. 137.8.9.  O daughter of Babel, worthy to be destroyed, blessed shall he be that rewardeth thee as thou hast served vs. Blessed shall he be that taketh and dasheth thy children against the stones.  
94 Their policy is as potent, if not more virulent then their tyranny. For as by the one they terrified the people from the truth, so by the other they lead them into hellish error blindfold, not knowing whither they went, or what they did: and so were induced in their ignorance to love and embrace that which, had they known, they would haue abhorred from their heart. Of this kind was the covering of the Scriptures under the veil of an unknown tongue, which kept the world in ignorance; their auricular Confession that kept all men in fear, not of God, but of the Priests: their Merits, by which they built Monasteries, and pampered their bellies: Pilgrimages, by which they enriched their Churchmen, and made them powerful. Pardons, whereby the Popes treasury was increased, leaving the duty of preaching to a few begging Friars, and interposing themselves in Princes affairs, as the men that onely managed the government of the world. Not to speak of their creeping insinuations into the favour of Princes, their subtle extortions under pretence of fighting against Saracens and Turkes, for recovery of the holy land, and of the holy sepulchre; their exhausting of kingdoms with all kind of exactions, as if Rome were as insatiable as hell itself. By these means they got their riches, increased their power, established their errors, and turned devotion to superstition, truth to falsehood, charity to hypocrisy, simplicity to deep reaching policy, zeal to fire, and finally persuasion and teaching, to plain treachery and subtlety. And this is the state of the roman Church to this day.  
95 unto all this may be added their inhibitions of all our books, so much as to be red by one of their Proselytes, yea by their divines, Doctors, Bishops, Archbishops; 
Archbishop of Spolado.  or to call into doubt, or to ask a question of their Roman faith, under pain of severe Penance, to be imposed by their first Ghostly father to whom they shall confess it, not without terror of the Inquisition if he doubt long. Their false and fearful corruption of Fathers, yea and their own writers, a thing unheard of in ancient times; a stratagem fitter for Iewes, Turkes and Infidels, then for such as profess themselves the onely catholics of the world; but indeed they haue but a form of godliness, 
2. Timoth. 3.  and yet deny the power thereof.  
96 If the civil Law, 
Cod. de sepulchro violato. Iniosulam deportantur aut relegantur ad metalla. Cod. eodem, leg. 4. qui sepulc.  do not onely lay a great pecuniary mulct vpon the violation of sepulchres, or demolishers of the tombs of the dead, but also condemn it to infamy, to banishment, to slavery, because they seem to commit a double villainy; Nam& sepultos spoliant destruendo,& vivos polluunt fabricando, for they spoil the dead, by plucking down( their monuments,) and defile the living, by building( to profane uses:) what shall we say to these seeming religious Romans in comparison of these civil though heathen Romans? those ancients, so careful to preserve, perhaps the vain pomp; at the best, the friendly memory of well deserving men? these novellants, so lascivious in corrupting the integrity, defacing the truth, discarding of old, infoysting of new writings? If those violaters of sepulchres were worthy punishment by purse, by infamy, by deportation, by slavery, as an offence near to sacrilege; 
Proximum sacrilegio in eodem. l. 5. pergit audacia.  these corrupters of the Fathers writings, the monuments of their faith, the glory of the ancient Churches, the instructions of future ages, what punishment in earth can be great enough for them? They are reserved to the iudgement of God in that great day, except they repent them of this great sin. For they haue dealt with these famous riuers, as their ancestors did with the fountains of livings waters; they committed two evils, 
Iere. 2.13.  they forsook them, and digged unto themselves broken pits that would hold no water: These haue committed also two evils, they haue dishonoured their forefathers in corrupting their writings, and they haue abused their posterity in destroying their faith. I omit their tricks to cousin and delude the simplo people, with the rolling of eyes, moving their lips, beckoning the hand, sweeting, weeping, and speaking of Images, that hazarded many a poor Christian soul, 
Plutarch.  mistrusted and found to be a cozenage among the heathens.  
97 These haue been their overt policies, which they haue not onely executed, but defended as good, lawful, and religious. But if I should ransack the histories of their own writers, for the particular tricks and policies of the roman Popes, their Cardinals& clergy, either among themselves in compassing their ambitious promotions; or against Emperors, Kings and States, to reuenge or curry favor, it were to leap into the Ocean at Mexico, with hope to swim and land at Lisbon. All the Histories that haue written any thing of the Papacy, and the occurrents of the Roman clergy, are so full that they cannot be exhausted, and written in so great letters, that he that runs may read them. I appeal to matthew Paris, Platina, Sabellicus, Papirius Massonius, Guicciardine, yea to Baronius, though he be passing partial for his great maisters honour.  
98 never was there tyrannicall State on the face of the earth supported with greater or the like policies. It may be very well thought and with good probability, that Nicolas Machiauell had a model of the papal government portrayed before him, when he enlarged his atheistical Commentaries of the managing civil States in all his books. What he wrote was but a warbling descant vpon a sure plain song, as the Nightingale vpon the cuckoo:& his books but a discovery in writing of that which was practised in Popish Churches and common wealths. For he knew no other, except he were acquainted with the Turkes, or the kingdom of Beelzebub. swoonings in the host their dreadfullest sacrament; tumbling stones from vaults, fearful rumbling in the nights, walking of spirits, counterfeit voices to persuade the resignation of a popedom, no small bit to be easily disgorged. Yet these things haue been acted, and by them great designs effected, to the enriching and aduancement of the roman sea, and utter subversion of Christian Religion.  
99 Our aduersaries cannot deny these premises, they are so pregnant, so evident. If they would ingenuously confess them and be sorry for them, they might find some connivency from their opposites, and haply favour and mercy at the hands of God. But they must first put off the chains of darkness, and adorn their necks with the halters of submission. 
1. King. 20.31  They not onely approve in their thoughts, but would prove with their pens, and with their pikes too, if they durst, that all these tyrannies were but due executions of iustice, and these policies but honest carriage of their great affairs, 
Plutarch. in Pericl.  and so cover foul facts with faire words. But now they haue in these evil and malicious dayes, devised a tyranny never heard of before, a policy never thought of in former ages.  
100 The time hath been when Princes persecuted the Church, but now Priests tyrannize over Princes. Their ancestors saw the day when a heathen would not lie, nor deceive, 
Regulus.  to save his life: now the pretended preachers of truth, are become teachers of the art of lying. Saint jerome layeth to ones charge, that he hath voluntatem mentiendi, 
Hieron. aduersus ruffian. Balthaz. Sirac  but not artem fingendi: A will to lie, but no art or cunning in counterfeiting: but these haue both the will and the trick of it. murdering of Kings, equivocating for advantage, are broached as the ultimum refugium, the last refuge of the roman Synagogue. In which case if there were but one that murdered the Prince of Orange; or an other james Clement friar jacobine, that had stabbed henry the third King of France: or one John Chatell a young Iesuite that attempted, or a Riualiacke that acted the murder of the late French king: or one Garnet a Iesuite, or one Gerard a Priest, or one Catesby, or a Percy forlome gentleman, and such like, out of malice engendered in themselves, or motions from other; Assasins that had plotted and perpetrated those cruel and unnatural acts, against Princes, Kings, whole States, they might be colourably excused, that they were mad: or commended as zealous, or their facts qualified and extenuated by circumstances; or their desperate state pitied; or their facts turned vpon their owns heads, and be adiudged by their own fellowes to be worthy of condign punishment for their rash attempts and exorbitant executions: whereby the eyes of the simplo might be bleared, as if it were far from the Popes Holinesse, or the Clergies devotion, to haue any such thing done, no more then the jewish Priests would put Christ to death.  

Sixtus Quintus Orat.  101 But that which goeth beyond all extent of impudency, and extenuateth the Cannibals cruelty, and the Cretans lying, is the Romanists teaching, and defending, and practising and praising of all Dionysian cruelties, and Bartholomean massacres, all machiavellian treacheries, coggings, lyings, sophistications, dissimulations, surreptions, falsifications of faith and promise, evasions, mental reservations, equivocations in private and public, vpon word and oath, in friendly questioning, and in judicial examining: That if they cannot break loose by violence like lions, yet they will escape by craft, like Foxes, making no conscience of any thing that will stand them in stead ad bonum ordinis, to the benefit of their profession. For it is now nothing for a cardinal Como to absolve a traitorous Parrie to murder his noble queen and best benefactor, and to bind him to the execution by receipt of their Sacrament. Nothing for a jesuitical Weston, or provincial Garnet, to illude all questions of State by equivocating vpon oath. These are but private mens errors and slips, to reuenge their conceived wrongs, to compass their desired liberties, to obtain a name, as he that burnt the temple of Diana; or perhaps of blind zeal, as thinking they did God good service; of whom our saviour long since foretold, and whose condemnation sleepeth not.  
102 But vpon long study, mature deliberation, frequent consultation, and approbation of superiors, very many not Lawyers only, but professed divines; not Seculars only, who may seem to savour of the world, but Regulars, who pretend the abrenunciation of the world; not in private writings, which may be easily suppressed, but in print, to the view of all the world; not in contemptible pamphlets, but in great dispersed volumes; not as civil discourses, but as religious treatises and matters of faith, propose& defend, that it is lawful for the Pope to depose Kings; 
Bull. Gregor. 13. Domino. Ki. iculhini in Hibernia.  meritorious for subiects to rise against them, to take arms against them, to murder them.  
103 And as for lying and equivocating, it is made an art, it is defended, commended, pretended to be proved by Scriptures, by the example of our saviour Christ himself; and from their Legend, by Saint Francis the fire of his hypocritical order. I am verily persuaded, that if any of our honest Papists,( if there be an honest man among them) or a devout one, that made any conscience at all of sin, if he could be suffered to read our books, and to know these villainies, he would detest their whole religion, and say of a truth, The devil is in them of their profession. What would these do if they had Gyges ring? Would they prefer honestum before utile, 
Cicero office.  honesty before profit?  
104 Concerning the revelation, and publication of that true religion, which was taught by our saviour Christ, committed to writing by the evangelists and Apostles, professed unto the effusion of blood in the primitive Church, neglected at first, afterward persecuted by the roman Synagogue: and about three hundred yeares since, found as the Law by Hilchia, that was hidden in a wall, and again published, and made manifest in diuers nations, England, France and Bohemia, and now professed under protection of noble Kings and States, defenders and maintainers of the faith: we may justly say, and evidently prove, that it was proclaimed in peace, without any violence, preached in love without any policy. God would neither haue the power of the mighty, nor the authority of the Nobles, nor the drifts and devices of the prudent, but he brought strength out of weakness, wisdom out of folly, and things that are, out of things that were not; that no flesh might boast, but that all glory might redound to himself. 
1. Cor. 1.27.  Christs disciples were sheep among wolves, 
Mat. 10.16.  they were devoured, they worried not. The primitive Fathers and Bishops of Rome suffered all violence, cruelty and tyranny; they offered no wrong. The believing world was won, and overcome by the foolishness of Preaching, not by the policy of Statesmen.  
105 Such as was the information such hath been the reformation of the same religion, begun by contemptible men, proceeded in by the simplo, long continued by suffering, never having war offensive, but onely defensive, when they haue taken the wall at their backs, and could fly no farther; and onely not suffered their persecutors to cut their throats, but either put off their blows, or betook them to their heels, to save their lives. So sometime in germany: yet rather for their liberties then religion, some free Estates haue refused and resisted the yoke. So some few in France betake themselves to the field, lest they should be murdered in their houses, or the streets, as in the horrible massacre at Paris, even till Sequana was died with blood.  
106 What policy used the poor men of Lions? the professors of Merondoll, and Cabriers? They went like sheep to the slaughter, they were killed and increased; out of their blood there issued a noble offspring of beloved Saints, true professors of the gospel of Iesus Christ. What craft was found in John Wicklife our countryman and his scholars? They preached and taught not like the Scribes and pharisees, nor as the Schoolmen and Canonists, their own witty devices, and pretended traditions, but according to the extant and written word of God. Those which followed them were burnt, or otherwise slain by the brood of Antichrist, that yet could never since quench the divine flamme which they enkindled in the hearts of believers,& shall never be obscured, or at least put out while the world lasteth. John hus and jerome of prague came like simplo scholars to the council of Constance, were there intercepted against the Emperors safe conduct, and burnt as heretics, when they were better Christians then their best persecutors. Whether was the policy, in them that believed their aduersaries word to the loss of their lives, or in them that falsified their promise, to the shane of their religion.  
107 Luther a poor Friar came forth of his cloister, and opposed the Popes pardons, by plain preaching and disputation, without policy or invasion. He had no weapons but for a spiritual warfare, whereby notwithstanding he threw down strong holds. His girdle was verity, 
Ephes. 6.14.  his breast plate was righteousness, his shoes were the preparation of the gospel of peace, his shield was faith, his helmet was salvation, his sword was of the Spirit, which is the word of God, whereunto were joined prayers and supplications, by him, and for him, and by the whole Church of the Saints. When the Emperor, the Pope, and almost all the States in christendom detested him, conspired against him, sought to stop his mouth, to stay his pen, to shorten his life; without strength or policy he was preserved, and lived maugre and in despite of them all, under the mighty hand of Gods merciful protection, until his great climacterical year, the fatal period of most excellent men, and gave up the ghost in his bed in peace; his friends about him; with confession of his faith, bewailing of his sins, renouncing his own merits, calling for Gods mercy. Wherein God shewed his might in his defence, when his enemies had spit their malice for his destruction: and that which is said of him may be said of others, who were ever persecuted, but never offered violence. As Phauorinus the Philosopher wondered at three things in himself: That being a French man he spake greek well; being an Eunuch he was suspected of adultery, and hating the Emperor Adrian so extremely, yet died in his bed: So Luther may move marvell unto all that duly consider his estate, he was bread and brought up a Friar, and yet found out the truth; he lived in chast marriage, yet accused of inconstancy; he hated the Pope extremely, and the Pope him, yet he lived to be old, and died in his bed.  
108 Now let us consider the authority by which the reformed religion was published, established, and maintained. And we shall find, that as the teachers were such as hath been said, so the instruments which God raised in the civil Estate, to strengthen the gospel with their statutes and municipal laws, were such as that no glory can be attributed unto man, but all ascribed unto God; who by his direct providence was both the beginner and finisher of this so excellent a work. God would not haue King Henry the seventh, lest the glory might be attributed to his wisdom and policy; not King Henry the eight, lest the honour might be given to his valour and mightiness: but God reserved it for a young josias, a child, King Edward the sixth; and for a Debora, a woman, a virgin queen Elizabeth, who maugre the Pope, the Spaniard, the unholy League, the divell and all his angels, held it out their dayes, and all this without sword or shield, without killing of Kings or poisoning of Princes: without perjury, without treachery, without villainy: and haue now left it to a potent hand, our most noble, learned, and religious King, from whom they shall never wrest the least line of Christs gospel, more then Hercules club out of his closed fist.  
109 And that which in this case is a matter most remarkable, that noble queen( of whom posterity will glory to the worlds end,) held out our faith with just support of laws, and escaped all the wicked plots and practices of the Papists, that by many devices fought the shortening of her dayes; yet died in her full age, even that period which the Spirit of God set down for the age of man in the dayes of Moses the man of God, 
Psal. 90.10.  threescore and ten, and never lost one drop of blood: whereas Henry the fourth of France, a potent King, wise and rich, yet reserving his purposes more close, and practising his policies with a little earthly wit, perhaps to compass peace unto the gospel( for ought is known,) lost not onely a tooth by Shatels stroke, but also his life by Riualiaks stab; monstrous villainies on so glorious a King, who should not haue been touched, much less murdered, especially by Papists, of whom he had well deserved: to teach mortal men to be careful how to carry themselves in Gods matters, that they may learn of wise Salomon, 
Prou. 21.30.  that as there is no wisdom, no understanding, no counsel against the Lord: so will he not bring good things to pass but by good means, lest he should lose the glory of his own work; that he may ever truly say, I the Lord haue done these things. As for us we haue found by good experience, that they haue taken counsel together, 
Esay 8.10.  and it hath been brought to nought; they haue pronounced Decrees, but they haue not stood, for God hath been with vs.  
110 The fourth and last consideration I propose unto indifferent Christians that would fain be saved, and yet know not in what way, is this: That religion which most pleaseth the senses, the natural and outward man, that is the vnlikeliest religion to be true and pleasing unto God. But suchis the religion of Rome, not of England; therefore that is the vnlikeliest, and least pleasing to God. The ground of this argument is drawn from the inexhaustible fountain of all wisdom and knowledge, who saith, The hour cometh and now is, 
John 4.23.2  when the true worshippers shall worship the Father in spirit and in truth, for the Father requireth even such to worship him. God is a spirit, and they that worship him, must worship him in spirit and in truth. Which, what other meaning hath, it then that the multitude of the legal ceremonies should cease, and that God in the kingdom of grace would be worshipped without such ceremonies, of place, time, shows, sacrifices, offerings, incense, music, whereby the senses of a rude people were exercised and drawn unto an outward service of God, yet to move their meditations to better things to come.  
111 Therefore the Law is called a carnal commandement, 
Heb. 7.16. Coloss. 2.17. Ibid. verse 8. Gal. 4.3.9.  opposed to the power of endless life. A shadow of things to come, the body whereof is Christ; the rudiments of the world, impotent and beggarly rudiments, and not after Christ, which kept the Israelites in a kind of bondage, as an heir yet a child, and therefore not differing from a seruant. Which the author of the Commentaries vpon the Romans, 
Ambros. in Rom. 1.  bearing the name of Saint Ambrose, expresseth thus: Quantum distat servus à Domino, tantum distat lex ab evangelio, non quòd lex malasit, said quòd evangelium melius. The Law differs as much from the gospel as a seruant from his master, not because the Law is evil, but because the gospel is better. That was a good seruant, but this is a better master. read the Law, it is full of ceremonies; some of greater moment, as their Sacraments; some of less, as their sprinklings, and washings, and such like. But read the Gospels, and all the writings of the Apostles, and you shall find onely two Sacraments, 
August. de doct. Christ. l. 3. c. 9.  Pauca pro multis, eáque factu facillima,& intellectu augustissima,& obseruatione castissima. Few for many, and those easy for performance, and high for mystery, and for observation most chased, as is baptism, and the celebration of the body and blood of the Lord: but very few, or no other ceremonies to be continued in the Church, but are all left to decency, 
1. Cor. 14.  order and edification, without precise prescript of any. Prayers with pure hands, praises from repenting hearts, reformation of our lives, obedience to the commandements of God, mortification of our earthly bodies, and subduing them to the Law of Christ; charity towards our neighbours, sobriety in ourselves, faith towards God; are the best sacrifices and ceremonies that our blessed saviour hath left unto his Church, other I know none.  

2. Cor. 11.3.  112 For this cause Saint paul feared the Corinthians, lest their minds should be corrupt from the simplicity that was in Christ; 
2. Cor. 1.12.  and his own rejoicing was this, The testimony of a good conscience in simplicity and godly pureness, not in fleshly wisdom, &c. ever harping vpon this string, that the service of God after Christs consummatum est, should not stand in shows and shadows, or in things delighting the outward man, but in the plain evidence of the Spirit which giveth life, not in the letter which killeth: which our blessed saviour again affirmeth; 
John 6.63.  It is the spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you are spirit and life. At this all the Prophets of God aimed, to bring the people of the Iewes from the carnal show to the spiritual substance of Gods Commandements, even in this matter of ceremonies: as our saviour reformed the mistaking of the moral Law, 
Math. 5.  by giuing it a more spiritual understanding then the letter of itself did seem to afford.  

Psal. 50.8. ver. 14.  113 Therefore the Prophet david in the person of God saith, I will not reprove thee for thy sacrifices and burnt offerings, that haue not been alway before me, &c. Offer unto God praise, and pay thy vows, and call vpon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. Here is a spiritual sacrifice substituted and required in stead of a carnal, as better pleasing unto God, and more profitable unto them. Therefore again the same Prophet after his greatest sins which required highest propitiation, and the best means to procure Gods favour, renounced all sacrifices but spiritual; as, 
Psal. 51.16.17.  Thou desirest no sacrifice, else would I give it thee, but thou delightest not in burnt offerings. The sacrifice of God is a contrite spirit, a contrite and a broken heart, O Lord, thou wilt not despise. The Prophet Esay likewise singeth the same note, 
Esa. 1.11.66.3 Amos. 5.21. Mich. 6.6.7.  in his first and last Chapter; and the Prophets Amos& Micheas, make up the comfort. If God then when the Law was not yet abrogated by the coming and death of Christ, so far preferred spiritual before carnal sacrifices, how much more now when Christ hath canceled the Law, and fastened it on his cross, and hath called us unto a more gracious and glorious liberty, 
Luke 1.  to serve him in holinesse and righteousness all the dayes of our lives?  
114 Let us proceed according to this ground, in trial of the truth, and let the more spiritual service of God bear not onely the bel, but the Church away. That is ours without all question, we need not prove it, our aduersaries will not deny it. But as for them, they haue glorious sights of candles and tapers, not onely at midnight, but at noon day: the shining of gold and silver on their Priests backs, paintings& guildings of their images, curious caruings, and embosments of histories: Their women Saints set forth in exquisite beauty, their necks& breasts naked, their apparel set out with pearls and precious stones, their goldilockes hanging about their ears, and what not meretricious shows besides? fitter to engender lust then move devotion. 
Plutarch Lycurg.  Lycurgus was afraid of this in a common Town-hall. Their he Saints some on horseback, some on foot, some with armor, some naked; some like giants, some like dwarfs: with such variety for delight, to dazzle the eyes of silly people, as if it were a very stage play, or May-game, or a show of antickes. Besides the comforming and pourtraying of the invisible, immortal, and all-glorious Lord God, like an old man, and the blessed trinity like a monster with three faces in one head; which can never convey a religious thought to a profane or devout heart: it rather withdraweth from the meditation of heaven to earth, from spiritual contemplations, to carnal and gross speculations, not to be imagined or thought of in the service of God. To these may be added, their crosses, their banners, their carpets, their vestments, their mitres, their crosiers, their gloves their canopies, their pixes, 
lodovic. vives in August. de Ciuita. Dei. lib. 8. c. 27.  their triple crown, with all gallant pomp and show, with their Corpus Christi plays, detested of their own friends, and such devices fitter to cousin the idolatrous Indians, then to edify honest and gracious hearted Christians.  
115 This made their eyes full of all spiritual adulteries, and utterly withdrew them from the sweet, ghostly and comfortable meditation of Gods majesty, in the creation of the world, of Christs mercy in our redemption by his blood: of the work of the holy Ghost, in the sanctification of our lives. We haue no such allurements of our eyes, but lift them up to heaven, 
Col. 3.1. Acts. 7.  where Christ sitteth on the right hand of God his Father; we set not our mindes vpon things of the earth: we haue no other portraiture of our saviour, but such as Saint Paul exhibited and presented to the Galathians, by preaching and writing, 
Gal. 3.1.  to whom Iesus Christ was before described in their sight, and among them crucified. I marvell this hath not been by some Papists taken for painting, or carving of Crucifixes, set out to the bodily eyes of the Galathians.  
116 As they haue these glasses to deceive mens eyes, so haue they sounds to deceive their ears; fitter to delight vain curiosity, then to promote the glory of God, to the edification of his Church. bells blessed, if not christened, to stir up devotion forsooth, to alloy tempests, to conjure divels, to further souls to go on merrily in their journeys to purgatory, as the lusty fore-horse of a strong team. Their Organs and curious Church-musicke, which could pass no further then the ear which heard it, or perhaps to delight the heart a little for the time, like musicans that sing to their instruments some pleasant tune without a ditty. The people sate but like a Chorus in a play, seeing antiques, and hearing melody, but neither knew what was piped or harped, what was sung, 
1. Cor. 14.7.  or what was said.  
117 We retain Church-musicke, we confess, but so, as that it needeth not any reformation. They haue it, and abuse it; we retain it, and use it, and desire it may not be abused; so did they ill, and so may we do well: we tie no holinesse unto such things, as if the service of the Church were less acceptable to God, or less comfortable to the people, in country villages where such things are not, neither well may be, then in Cathedrall Churches, where they are laudably retained, and may be continued to Gods glory; where if any thing were amiss, it might be easily reformed, as indeed it hath already been in the 49 injunction. Therefore our use may be well endured, when their abuse missoundeth to their own friends ears.  
118 In which case as the sons of Rome haue complained, so haue the fathers of our Church reformed their meretricious music. William Lindan first a dean, then a Bishop, by his own experience, not onely saw and heard, but inueyed against such music in the Popish Cathedrall Churches: Psalmistarum locum inuadunt isti musici, 
Lindan. Panopl. l. 4. c. 78.  non tantùm vt de Choro eijcianter, dignissimi. It is over long to writ the latin, in plain English, it is this: The place of Psalmists is invaded or usurped by these musicions, who are most worthy to be thrust out of the choir, not onely for the wickedness of their life, wherein they are eueriwhere ever movable,& for their tunes of unshamefast loue-songs, or of unworthy warres, mixed with the holy praises of God, but also for their theatricall or stage like rather confusion of sounds, then any religious modulation of piety& devotion, which they are known to engender eueriwhere in godly minds. For now musicians by their singing, do not so excite the mindes of their hearers to the service of piety, and the desire of heavenly things,( as they call them) as avert& estrange them from it: for I know myself to haue been sometime hearing those divine praises, when I harkened most attentively, what haply was sung, and verily I could not understand one word; so were all things shuffled with repetitions of syllables, and confusion of voices, &c. How can we speak more, or say worse of this their abuse? Yet himself speaketh somewhat worse, Non esse musicam, said inconditam nebulonum lasciuiam, templis exturbandam: That such their singing is not music, but an unsavoury wantonness of knaves, to be thrust out of the Church. Whereat myself notwithstanding somewhat marvell, 
All is one in the popish Church, such confused singing of service, or to haue it in a strange tongue. 1. Cor. 14.26.  whereas but for the dean himself, and a few of the Church, it was all one whether it were pricksong or play song. For it was in latin which the people understood not. And to say the truth, I can not see how one can speak against the one, and not against the other, as it is in their Church. For whether tends to edification, which the Apostle would haue be all in all? Let all things be done to edification, no marvel then that he disgraced that which ministereth no grace unto the hearers. Erasmus calls it a confused sound of voices,& a dissenting from Saint Paul. Polydore Virgil, Franciscus Petrarcha, and others found fault with it in their times, by like inuections.  

Q. Iniunct. 49  119 This hath been reformed by the late noble Queens injunctions, where we may learn, how this fault should be rectified,& reduced to that form which may best serve to edification. There should be distinct songs, so used in all parts of the common prayers of the Church, that the same may be as plainly understood, as if it were red without singing. And no other, except an hymme before and after morning and evening prayers, in more curious music, for comforting such as delight therein. If there should be superstitious ringing, or such lascivious singing as is in the Roman Church, it is inquirable in visitations, and punishable by the Ordinaries. And therefore we hold this golden rule of the Apostle, both in praying and praising God: I will pray with the spirit, 
1. Cor. 14.15.  and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.  
120 To please the sense of smelling, they haue their frankincense, their perfumes, their censings of dumb Images; as harlots perfume themselves and their chambers, to 'allure their louers unto fleshly fornication, so these to entice simplo fools unto their spiritual adulteries. Which is as pleasant to God as the Incense brought from Sheba, 
Iere. 6.20. Amos 5.21. Esay 3.16.  and sweet Calamus from a far country, or the smell in Israels solemn assemblies, or the sweet balls or Pomanders of the mincing daughters of Sion, which the Prophets reproved, and God doth detest. And therefore God may well, and will certainly ask them, Who required these things at your hands? 
Esay 1.12.  The Iewes used perfumes as they were commanded by God; the Gentiles used perfumes to their Idols by the instigation of the divell, 
Cicer. de office. l. 3. ad eas thus& cree.  and to their statues as tully saith; but in the new Testament, not one syllable to command it as necessary, or require it as needful: but of the woman that spent her sweet odours on the head of our saviour, which asketh no imitation of us, more then the sinners washing Christs feet with her tears, and wiping them with the hairs of her head. Which all Christians are obliged unto in spirit, but not in outward action. And therefore of this vanity, we say We haue no such custom, 
1. Cor. 11.16.  neither had the( primitive) Church of God.  
121 For tasting, they haue not onely their maundies and feastings in their Churches, with al variety of curious junkets and delicate wines, 
1. Cor. 11.22.  as if they had no houses to eat and drink in, and must defile the Church of God: but can make a religion of it, and improve it to merit to abstain from one flesh and eat of another. 
1. Cor. 15.39.  But the consecrated wine in the cup at the holy Communion, may not be tasted of the people. To eat the daintiest fish for the grossest flesh, as if it were an acceptable fasting in the sight of God, is holden most holy; to eat fresh Salmō, Bret, Congre, or Mulets, in stead of beef and mutton, is great devotion. And more meritorious it is, to fast with sucket, marmelad, all curious fruits, roots, candied and condited, then to feast or satisfy hunger, with butter or milk, or cheese, or a rusty read herring on a good friday. You may not touch, nor taste, 
Coloss. 2.21.  nor handle some meats at some times, because it is a law of the Church, without suspicion of heretical prauitie. But you may break Gods sabbath, swear not onely vainly, but falsely too, and commit fornication, and what not in the breach of Gods commandements? and never be called into question, farther then walking to a Confessor, doing a short penance, and to it again like a perfect Roman catholic. These we are sure are transgressions of Gods moral& ever binding Law. The other are at the best, 
Coloss. 2.22.  but after the commandements and doctrines of men, and at worst, as Saint paul elsewhere terms them, doctrines of divels, 
1. Tim. 4.1.2.  proceeding from spirits of error, speaking lies through hypocrisy, and used by men having their consciences burned with an hote iron. Of whom I would ask, in their own religions, whether the Christian Friars that eat nothing but fish, be better then all other orders that abstain but in advent and Lent and other ordinary dayes? I think they do not so esteem them themselves: which notwithstanding they should, if it be so good as they make it, to eat fish for flesh. Howbeit this plant, let it taste never so pleasant to the Roman palate, shall be rooted out also, because it was never of Christs heavenly Fathers planting. 
Math. 15.13. Psal. 34.8.  As for us, We desire to taste and see how sweet and gracious the Lord is, blessed are they that put their trust in him.  
122 Finally, their feeling is also alured by kissing the Pax at Church door, and the cross at the high altar. Besides his holilesse pantophle, vpon the Popes blessing, and cursed feet. Onely the people may not touch holy things with their hands, for that is reserved for the anointed, and the annointers the Priests alone, as a privilege onely belonging unto them. 
Vaux his Catech.  Who in their extreme unction not onely anoint the eyes& the ears of men& women,& the places most apt to concupiscence or near unto them: but also in exorcisms, the place of conception must be preserved onely for the Priests speculation and worse, &c. It is a shane to name those things which these haue done in secret, 
Eph. 5.12.  that never in pulpit handled the word of life. But the profane people( for so they account them who haue not their crownes shaven, nor haue received the mark of the beast) may not so much as touch the Popes merchandise, not their chalice, not their holy vessels or vestments, except they be permitted to kiss the hem of the Priests garment, 
Math. 9.20.  not to cure any of a bloody issue, but to infect many with a plague of the Roman leprosy. Christ our saviour by touching cured, and cleansed all kinds of diseases; these will touch many but they cure none. And they touched those whom it was not good for them to touch. 
1. Cor. 7.1.  I know not how to deliver their wickedness in better terms. We haue no such allurements in our religion, all our profession is clean without such whorish tricks, defilement of the flesh; we teach not to touch any unclean thing whereby we may be defiled in body or soul, but to lift up pure hands unto God as the Apostle exhorteth. 
1. Tim. 2.8.  And so we desire to approve ourselves in the sight of God and man, as workmen that need not to be ashamed. 
2. Tim. 2.15.   
123 These sensible or rather sensual inducements and allurings, may easily and do often draw men, as children that are unexpert in the word of truth, 
Heb. 5.13. Eph. 4.14.  and are carried away with every blast of vain doctrine, by the deceit of men, and with craftiness, whereby they lye in wait to deceive, unto their own perdition. 
Coloss. 2.23.  For they haue a show of voluntary worship and service of God, and draw disciples more frequent and fast then the evidence of Gods truth delivered by the plainness and simplicity of preaching. As we see profane and godless men, prefer a play before a Sermon, and will rather give money for a good place on a stage, then receive or accept a station at a religious exercise; whereof there is no other reason but this, that nature is much more apt to admit and accept evil then good, and to please the outward, then the inward man. As a sick man whose taste by choler is distempered, taketh sweet for sour, and sour for sweet, loatheth medicine, and lusteth for meats most hurtful for his disease: so those who are soul-sick through ignorance and want of faith, take superstition for religion, loath the onely sovereign fallen of their souls, and entertain any thing that pleaseth their present fancy and appetite, though it increase their disease to their condemnation.  
124 This appeareth not onely in the Israelites, preferring the onions, garlic and flesh-pots of Egypt, 
Numb. 11.5.  before the manna of heaven; 
Exod. 32.6.  but their visible golden calf, before the invisible God of heaven: and their dancing to it, before their deuotions to him. Neither may this seem strange, if we consider how abhorrent nature is in conceiving the things that are of God. 
1. Cor. 2.14.  look on the wisest heathen Philosophers, who dived as deep into the secrets of nature as natural eyes could possibly discern; yet in the knowledge or worship of the true God erring as far as the East is from the West, or earth from heaven. Was it not as strange the Chaldeans should worship a golden image, 
Dan. 3.1.  a thing without sense or motion, with solenmnitie of assistance, and proclamation, music, and what not? being so wise and powerful a people, that they had encroached almost the world into their victorious hands? or that the Persians who conquered them, should worship fire, which if it were not supplied with fuel, would die before their faces? or the Egyptians, a wise people, and in idolatry devout, that worshipped an ox, a Cat, a Crocodile? The like may be said of the Grecians and Romans, as wise, as learned, as victorious nations, as Histories report of; 
Cicer. Tuscul. Q. l. 5. De natura deorum, l. 3.  yea and for moral conversation many of them so virtuous, that they shane many Christians? As that ignorant Christians should be lead; or learned unsanctified Christians lead unto the vain superstitions of their times,& beleeue that, and support it with reason and syllogistical dispute, which is abhorrent from the Scriptures which they wilfully forsake? It is no new thing, neither vnforetold by the Spirit of God, that they who will not obey the truth shall beleeue lies. 
2. Thes. 2.10.11.  They that shut their eyes against the light, when they open them shall be dazzled, and not be able to enjoy the use and benefit of it.  
125 These foundations thus laid, and weighed with due consideration, let an honest and unpartial Christian judge, whether our religion as it is professed in the reformed Churches, be the safer, the sounder, the plainer, the holier, and more spiritual in all respects, then that of the Roman Synagogue. We desire no man to beleeue less or more, as necessary to salvation, then what we can prove out of the written and undoubted word of God. They will load the people with traditions, for number infinite, for burden most intolerable, not onely not agreeable, but quiter contrary unto the Scriptures; which can never give any the least satisfaction to an unlearned man, and therefore are confessed to be vnneedfull for such a one, yea for any to beleeue. So saith Andradius, 
defence. council. tried. l. 2.  that had the very quintessence of the Trent council distilled into him: Quae non literis, said sola traditione innotescunt, ignorari possunt, sine dispendio salutis: Those things which are published not in the Scriptures, but onely by tradition, may be unknown without prejudice of salvation. Then certainly any Christian may be saved by the reformed religion, though he know none of the roman opinions, because all ours is written, all or verily the most part of their religion dependeth vpon traditions unwritten, whereof men may be ignorant without prejudice to their salvation.  
126 To call vpon God onely in the name of Christ, 
Math. 4.10. joh. 16.23.  is written; to call vpon Angels or Saints, is a confessed tradition. Ours must be believed, or else we be infidels; theirs may be unknown, and never the further from salvation. 
1. Tim. 2.5. 1. joh. 2.1.  We say that Christ our saviour is our Mediator, advocate and Intercessor; this must be believed, or else we perish: to haue more mediators, advocates or intercessors, is a confessed tradition; if a man be ignorant hereof, yet he may be saved. We affirm that as there are two ways in our life, 
Mat. 7.13.  the broad and the narrow; so are there two places after death, hell and heaven; this is plainly written: our aduersaries make a third and a fourth, the one to last till dooms day, that is purgatory, which then shall be emptied: the other Limbus puerorum, which is the place for infants vnbaptized,& for ought I know must continue for ever. For in their learning they shall never attain unto the vision of God, as the Saints shall. All these are confessed traditions, therefore if they do never know them, they are never the further from salvation.  
127 The same may be exemplified in the mass, in prayer for the dead, in Peters primacy, in reservation, circumgestation, and adoration of the Sacrament; in all their ceremonies of oil, salt, spittle, crossings, gestures and gesticulations, and as I said, almost in every particular that standeth in question between them and vs. For ours we haue the direct word of God; for theirs they haue onely tradition, whereof a good catholic may be ignorant, sine dispendio salutis, without prejudice of salvation. Then if any roman catholic embrace our doctrine, he may be saved; for it mattereth not whether he know his own religion, as much as it differeth from ours, or not, because his hangeth all vpon tradition.  
128 From this position of Andradius, there arise two dangerous consequences, and fearful to themselves and to all christianity. For that the Popes and the sea of Romes supremacy, is a tradition not written, they cannot deny, because that it is written they can never prove. Then if men had never known it, they had been never the worse, and for professing it, they are never the better. Then is it not as they would make it, de necessitate salutis, of the necessity of salvation, to beleeue that the roman Bishop is the universal Bishop, 
ubi suprà.  or that Rome is the mother of all Churches. Which being granted, as it is, by Andradius his rule, and standeth with good reason and Scriptures; then all Popery falleth to the ground. We need no sharper axe to cut down that poisonous three, no better sluice to drain the Church from the puddle of all heresies. Yet a greater imputation of blasphemy to be laid on that Synagogue, will follow hereof: Traditions, saith Andradius, need not be known, or may be unknown, sine dispendio salutis, without prejudice of salvation. But the Scriptures, saith his fellowes, are no Scriptures, but as we receive them by tradition: therefore we may choose whether we will ever take knowledge of the Scriptures, and yet nevertheless be saved. Which indeed they hold, as hath been proved before, 
Chap. 6.  to the great dishonour of almighty God, and the utter subversion of many a Christian soul. What shall we say to baptizing of children? to the mystery of the trinity, and other high points of faith, which some of them haue said, are not to be proved by Scriptures, but by tradition? Therefore by roman divinity these may be unknown without prejudice of a Christians salvation.  
129 What may I then say to my beloved countrymen, who yet please themselves in that more then Cimerian or Egyptian darkness of Rome? and are lead from twilight to midnight, from darkness to blindness, from one abomination to another, though not of wilful and factious obstinacy perhaps, but rather of a devout, yet ignorant zeal? but onely exhort them at the last to open their eyes, and behold the way of truth, which is now laid broad before them, to hear, 
1. John 1.1. 1. John 4.1.  to see, to handle the word of life, and to try the spirits, whether they be of God or not; to depart from Rome, which is never in all the Scriptures called, or name or so much as by any probable inference or insinuation inferred to be the mother Church, or hath any prerogative above other Churches; no not so much as spoken in commendation thereof more, or so much as the Thessalonians, as hath been proved. 
1. Thess. 1.5.  But under the name and title of Babylon, it is called the mother of fornications and all abominations. Which cannot be taken for the state of the roman city under the persecuting Emperours, as the roman leaders would make the world beleeue; but for that Church of Rome, which from a chased spouse, is degenerated to be a prostituted harlot, and hath committed fornication, and spread abroad the infamy of her wicked whoredoms unto all that pass by her. Which is clear by this, that the Gentiles haue never spiritual adultery laid unto their charge, because they were not espoused unto God. But the Iewes before Christs coming, and the Church after his coming, are said to become adulterers and adulteresses, when they fall from their first love, and betake themselves unto idolatries, errors, heresies, and such like ways of perdition, whereby they forsake their God that hath taken them for a chased spouse unto himself.  
130 Come forth therefore from this Babylon: 
Reu. 18.4. Gen. 39.13.  fly from Rome as joseph from his alluring mistris, lest being partakers of her errors and sins, you be also partakers of her plagues and destruction. And who shall be able to avoid or endure them? You haue light offered, it hath long appeared: sit not still in the valley of darkness the shadow of death, 
Luk. 1.74.  but crave of God to direct your feet into the way of peace. You are called to liberty, that is, not to licentiousness, as your roman teachers would persuade you; but to a Christian freedom of conscience, wherein being delivered from your enemies, you may serve God without your perils or fear, in truth, holinesse and righteousness. Take no longer pleasure in your bondage. Take your evidences into your hands, view them, peruse them, rest vpon them, and you shall live, and be saved by them. Accept this mercy of God so lovingly offered, you shall enjoy that glory which is so faithfully and liberally promised. For this is the end of that faith which the Apostles taught, 
1. Pet. 1.9.  and we now preach unto you, even the saving of your souls.  
131 Vpon all the premises of this whole precedent book, which standeth for all, not onely certain antiquity of Scriptures, but for all probable antiquity of councils, Fathers, and Histories, against all novelties; I will conclude even in the words of an adversary, by him partially misapplied to his party: 
Muri civit. sanct. fund. 11.  Nullum est erroris periculum in tam trita via: There is no fear of error in so beaten away( as we propose:) but suppose there be, which cannot be, yet is he worthy of pardon: neither can his error be damnable, that follows( the Scriptures of God,) so many councils, Fathers and Martyrs. If a man err with these guides, not he which followeth, but Gods providence( which is horrible to think) is to be accused, which provided( not Scriptures, if this were true, but) false teachers, so long a time, for the whole world. We rejoice and praise God for his providence, who hath left us all these sound and certain means of our salvation, which how to make the Romanists partakers of, we know not, because they will not hear. For the same is their prejudice against our religion, which was Nathanaels against Philips report: 
joh. 1.46.  Can any good thing come out of Nazareth? Can there be any good found in the Protestants Church? We answer with Philip, Come and see. So shall you find as Nathanael found Christ our saviour,& the truth of God revealed in his word, which the roman Court shall never be able finally to gainstand.  
132 But what if some be so wilful and obstinate, that all this light notwithstanding, they will not see the truth, nor come to our Church with all this invitation? I would be loth to devise any cruel weapons to fall vpon them, as Doeg against the Priests, or any sudden massacre, as Elias or jehu vpon the Prophets of Baal: but I could gladly set an edge, and sharpen those wholesome laws which are established against them, with due execution; because they wax proud& bold, and dare say that we haue no laws to execute them, but our late Parliaments which make new laws against the old religion. We haue already by many books yet unanswered, proved the most points of popery to be plain heresy; and therefore Papists to be notorious heretics: and then ask themselves, 
Simanca in Enchirid. c. 1.  and Simanca an author of their own will tell you how heretics should be served.   

CHAP. XXI.  
Seeing our Aduersaries will haue no other witnesses but domestical, against whom we may justly except: no other judge but the Bishop of Rome their obliged friend, our capital enemy; often ignorant, unjust, and wicked, and therefore partial and incompetent; we vpon so just cause appeal, from Babylon to jerusalem, from Trent to Nice, from Romes new consistory in earth, to Gods tribunal in heaven; from that pretended Vicar, to God the Father, and to Iesus Christ his son, the just judge of quick and dead, with the holy Ghost the sanctifier of the Elect, for a faithful and final sentence, whether Protestants or Papists haue and hold the truth of God in their Religion.  
HOw ancient, frequent and necessary the use of appeals is, no man is ignorant. For it preventeth or correcteth the ignorance or iniquity of Iudges, saith Ulpian the civilian. 
F. de Apellat. l. 1. Aristot. Polit. lib. 3. c. 6.  Hippodonus provided for his Citizens this wholesome remedy, that there should be Consessus, cuius summa esset potestas, ad quem referri oporteret res, quae minus been iudicatae viderentur: A council, which should haue supreme power, whither matters, not well determined, might be referred. 
F. ibid. l. servi.  A master may take the benefit of it for his seruant, or a seruant for himself, Si sententiam tristem passus est, if his sentence be over rigorous. 
Plutarch. in Publicola.  And therefore it is much more to be allowed unto free men, that haue equal right in the same government. 
Ext. de rescriptis c. Sciscitatus  The cause must be the fear or feeling of grievances& injustice past or to come; because the judge is either ignorant, and so unable to discern the truth; or partial, and therefore not likely to give sentence for the truth. It must be also from an inferior to a superior judge. 
Barth. Fumus de Appel. §. 2. 2. q. 6. c. Cum omnis Tho. Aquin. 2.2. quaest. 69. art. 9.  Thus vpon confidence of a good cause, a man with a good conscience may appeal, saith the Popes angelical Doctor. In prosecution of such appeals, many circumstances are required, as in the several titles, in the Digests and Code of the civil law, and the Decretals and Decrees of the Law, and in the Summists and other Doctors at large is discussed, which are not needful here to be repeated.  
2 This remedy so natural, so legal, so conscionable, I will now use against our aduersaries, in our just cause, from their Iudges unjust and wicked sentence, whereby as much as in them and their great Bishop lieth, our cause is prejudiced, our credits impaired, and our persons condemned unto temporal, our souls unto eternal condemnation. This is a fearful sentence, to be pronounced heretics, to be excommunicated and cut off from the blessed body of the son of God, and that without cause proved; and therefore we appeal.  
3 To enlarge the causes of this our appeal, I need not by law. It is sufficient we haue already felt, and haue good cause yet to fear manifold, unsufferable and intolerable grievances, from that ignorant, passionate, partial, and unrighteous judge, to whose onely Consistory our aduersaries would draw us, 
Muri civit. sanctae, fundam. 11.  that is, from the Bishop of Rome: judex vt officio rectè fungatur, à study partium,& favore liber sit necesse est: That a judge may do his office as he should, he must be free from partiality and favour to either party, by any means. Therefore the Pope can never be our judge, who hateth us, favours his own friends our mortal enemies, and maketh theirs his own case. From him therefore above all others, we haue great cause to appeal. 
Baleus in vita Innocentij 4.  In which case Robert Grosthead that learned Bishop of lincoln broke the ice for us almost four hundred yeares ago, who vpon just cause of grievance appealed from Pope Innocent the fourth to Iesus Christ: and vpon very short summons the Pope was cited by the stroke of death, before that high tribunal of the great judge. But Saint Paul is a better president and warrant unto us; 
Act. 25.9.  when Festus asked him whether he would go up to jerusalem, and there be judged of those things whereof he was accused? having good cause to suspect his aduersaries of subornation or violence, the place where he had suffered wrong, 
Act. 23.14. Act. 21.30. Act. 25.11.  the judge who sought favour of the Iewes; he appealed unto Caesar the then supreme judge vpon the earth. even so it fareth with us: we are accused of the roman catholics for heretics: we are cited to Rome to be tried before him that would cury favour with our aduersaries,& cury our coats for their sakes. The place is unto us damgerous, the high Priests will suborn false witnesses against us, we haue no hope of equal trial or just sentence, we haue many reasons to suspect and fear over hard measure from such a judge; therefore we appeal, not to the Pope, for he is principal party in the action, and if he sin in his sentence, he may grant himself pardon, and absolve himself from his penance: though in his Doctors opinion it were better he gave faculty to his ghostly father to dispense with him both in penances enjoined, and in vows intended. 
Hen. Henriq. de Indulgent. lib. 7. c. 3.  May we not appeal from the Pope to such his ghostly father? We dare not trust him, they might be and may be lightly, especially lately, false harlots both.  
4 From whom, to whom, or from which, to what shall we appeal? Shal we provoke to any or to all Christian kings and the Emperour? Our aduersaries will tell us, 
Extra. de Maior.& Obedient. cap. Solitae  that is from the hall to the kitchen. The Pope is the sun, the Emperour is the moon, then Kings are but inter minora sidera, among the lesser stars. His Holinesse is the head, they the feet; he spiritual, they temporal, or rather in comparison carnal. There lieth no appeal from so high a flood of pride, to so low an ebb of debasement. Who can endure it? It might well stand from the sons to the father, but from the father to the sons, that were hysteron proteron, the cart before the horse, 
Plutarch. in Fabio.  except they will urge us with Fabius Maximus his son, who when he was consul, commanded his father to light from his horse, and come on foot, while he sate in his chair of state.  
5 Shal we appeal from the Pope to his Cardinals, whom he calleth brethren, 
Extra. de rescript cap. 11. Ad audientiam in Gloss.  and may not call them sons, for that is a word of debasement, fitter for Kings and Emperours: nay, were they his brethren indeed by nature or fellowship, as indeed they be in malice and cruelty, yet Par in parem potestatem non habet, that were no just appeal to a brother of the same consistory, when but from a brother. But what do we talk of them? they are his creatures, he makes them. He that can advance them by shipfooles in his roman sea, can empty them by sackfuls into the river Tiber. They are his seruants, or rather his flattering slaves; he doth but call them brethren of courtesy, not of condignity, because he is so pleased, 
Gigas de laesa Maiest. l. 1. Rub. 4. q. 5. nu. 6. Vide Praefat. ad Consens. Ies.& Christ. 682.  not because they deserve it, howsoever they desire it. Yea they are nearer and dearer then brethren, for they are part of his body and of his own bowels.  
6 Shall we appeal to the Scriptures? Those are with the Romanists, but Protagoras principles, Sphinges riddles, goosequils, a dead letter, a dumb judge: which is all true, or else they are most wicked and damnable blasphemers. If we fly from the tribunal of Rome, Wherein can the Scriptures benefit an heretic? 
Muri civit. fundam. 1. Ibid. fundam. 12.  Ad tantae superbiae monstrosissimum fastigium ducit, falsarum hody religionum fundamentum, de sola Scriptura, &c. That foundation of false religions at this day, to try by onely Scripture, hath brought men to that most monstrous height of pride. No talking of Scriptures with Romanists, except a man would cast his stomach, or turn his brain; so do they vilify and blaspheme them, 
De Praescrip. adverse. haeres.  as the old heretics did in the time of Tertullian. At a word, our aduersaries appeal as eagerly from these to the Pope, as we do from the Pope to them. They will never suffer us to provoke thither, they hold them ouer-partiall on our part, they are all for vs. They will not be allowed as witnesses without manifold exceptions, much less as Iudges.  
7 Shall we appeal to a general council? That is but from the head to the members, from the landlord to his tenants, from the lord paramount to his liege subiects. This they refuse and refute as a gross absurdity: sometimes indeed ventilated in the world, in the time of schism, yet by the learnedest that then lived: but not dogmatically concluded, though by fact executed, by the deposition of three Antichrists, and substitution of one in their places, and that without the Roman conclave. Yet now the contrary opinion predominateth: The Pope is above the council; he calleth it onely; he begins it, he onely inspires it, he ends it, he doth what he will in it, and with it; and without him it can do nothing. A council is the Church dilated, the Pope is the Church contracted, he can do what he list without it,& therefore to it there can lye no appeal from him.  
8 What will they say to the Scriptures as they are expounded by the most ancient Fathers of the primitive Church? Neither will they grant this. 
Bellar. de Rō. Pont. l. 2. c. 27.  For all Fathers are the Popes children, he is Papa, pater Patrum, the father of Fathers. Non habet in Ecclesia ullos patres said omnes filios: The Pope hath no fathers in the Church, but all sons; not in the Church indeed, but in hell he hath. james Gretzer hath disclaimed this before. 
Supra cap. 8.  All ancient writers are at their great Maisters commandement. If he say the right hand is the left, and the left the right, he must be believed, whatsoever any other speaketh or writeth to the contrary. How then, or whither? To the Bishop of Romes person? That is, identica praedicatio, from him, to himself; and in his person he may err. Therefore to his office? Therein he may err in matters of fact, though not in questions of faith. Then in articles of faith? But not at all times, nor in all places, but in his chair, and at a Chapter, not when he speaketh interlocutorily, but resolveth definitively. But in this case, nay in every of these cases he hath erred, ignorantly, obstinately, wilfully; if he should do otherwise, it were against himself, and what judge will condemn his own cause? Then no appealing to the Fathers, by themselves, or in him.  
9 Seeing there is nothing left in earth, no person, no place, but either we or our aduersaries, do, or may, in our opinions except against it: whither shall we appeal? to heaven? The Pope claimeth power of heaven, as well as of earth and hell. Shall we provoke to the Angels? they also are at the great monarch of Romes command: 
Tibi data est omnis potestas. Anton. in summa. part. 3. Tit. 22. c. 5. Cant.  himself is divinum numen, which is more then an angel, as master Stapleton styleth him. Shall we seek the favour of Saints? the Pope claimeth the onely right of their canonization. No more a Saint without the Popes leave, then a god without the Senate of Romes admittance. Is there no place where Christs unica columba, his onely dove may rest her foot, but this rotten and stinking carcase, and filthy dunghill, Rome and her Bishop? Not in earth, not among creatures, say the Romanists.  

Rat. 1.  10 We will appeal to the holy Ghost. Campian maketh a iest of this, and in the learning of Rome he is appropriated to the Popes chair: 
De Praescrip. aduer. haereses. Breuiarium Rom. refor. Cathed. Petri. januarij 18.  and if Tertullian call the holy Ghost Gods Vicar in earth, our aduersaries give the same title to their man of sin, and a greater to them is he, in equal, or higher, not in subordinate authority to the holy Ghost.  
11 May we appeal to our saviour Christs Vicar? First S. Peter himself to whom they are not afraid to say; In fine mundi judex eris saeculi: In the day of doom thou shall be judge of the world. 
F. quis, à quo appellatur.  A vicario non appellatur ad eum qui dedit vicarium, said ad superiorem ipsius dantis: We may not appeal from the Vicar to him that made him his Vicar, but to some superior judge above him that so made him: but Saint Peter and the Bishop of Rome are more, for they must be Christs successors. Now we are at a nonplus: 
Vt supra. Psal. 86.8. Math. 28.18. revel. 1.11. Esay 53.8. Psal. 139.7.  who will find us a plus vltra beyond Hercules pillars? There is none above thee, o Lord Iesu Christ: as thou art Alpha, so art thou Omega, as the first so the last, and who can number thy generations? Whither shall we appeal from thy presence? Shall we say from Christ the son of man, 
Math. 28.18. John 17.2. Philip. 2.6. Hebr. 1.2.  in respect whereof all power was given him in heaven and in earth, to man the son of God wherein he is equal to his Father, and created the world? Let it be granted by concession or in imagination. Yet are we not hereby advantaged, if our aduersaries are to be believed. For if the eternal son of God, be Dominus Deus, the Lord God of the Christians, 
Extrauag. jo. 22. c. 4. glossa in fine.  so call they the Bishop of Rome Dominus Deus noster, The Lord God of the Roman catholics. But we will haue him not onely in the communion of properties, but in both natures conjoined in one person. The Roman Bishop is that also; for Margarinus de la Bigne applieth all that place to Pope gregory 13. which is written of our saviour, 
Epistola dedi. ad Greg. 13. Hebr. 4.14. Supra. Ad thronum gratiae tuae vt misericordiam consequar,& inueniam apud te gratiam in tempore opportuno.  the Lord Iesus Christ the son of God, in the Epistle to the Hebrewes: For we haue not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort; and let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need; as before hath been already observed.  
12 May we appeal to God the Father of our Lord Iesu Christ? The Romanists paint him like an old man with a gray beard; they will yield wisdom unto old yeares, and understanding to gray hairs, 
job 12.12.  and therefore prefer him before his blessed son, whom they yet picture like a little babe. And ask an old superstitious popish woman, and she will tell you there is no reason but the mother should be better then her own child, and therefore our blessed lady must be preferred before her son; whence it is, that some who thought themselves wiser then old wives, could say, 
Offici B. Mariae Breuiaria.  By the right of a mother command thy son. If this right be in the mother, much more is there in the Father. Will they then admit our appeal unto the Father? That may not be, 
Hostensis de elect.& elect. potestate. c. 4. Non pueri hoins, said veri Dei vicem gerit in terris.  for Dei& Papae est idem Consistorium: God and the Pope haue but one consistory. And that impudent Antichrist our capital enemy, is ordinarily styled Vicarius Dei, the Vicar of God,( the Vicar of hell sooner:) perhaps they think Christ the son too mean, because he hath some mixture of earth with heaven, of Manhood with Godhead( pardon the speech, their wicked doctrine and absurd, presseth the occasion:) and therefore they will haue him the Vicar of God, as well, percase rather then of Christ. Then lieth there no appeal to God from his Vicar, as is before supposed, and in the Roman learning proved.  
13 Neither can they excuse these more then monstrous, blasphemous, and idolatrous attributes unto the Pope, as given in the time of dunserie, or by Canonists, or Glosers, the notorious flatterers then of that sacred Sea; but they are yet continued, offered and accepted in the time since the council of Trent, when all things were promised should be reformed. Carolus Sigonius doth not onely call pus quartus salutis authorem, 
De antiquo jure Romanorum in praefat.  which I know not better to interpret then the Author of salvation: but also that his autoritas is diuina, he hath divine authority, and is quasi propitium numen aliquod, as a certain divine Godhead. Another more apertly, more blasphemously, and yet more ridiculously withall a great deal, Schoppius would needs dedicate his book to Clement the 8, and that chiefly to be blessed of him. 
1. Cor. 3.7. Praefat. ad Clement 8. de Indulgentijs.  For not he that watereth is any thing, but he that blesseth and giveth increase, even God. Tu autem Deus es à summo Deo constitutus,& novi quòd benedictus sit cvi benedixeris,& maledictus in quem maledicta conieceris: But thou art God appointed by the great God, and I know that he is blessed whom thou blessest,& he is accursed against whom thou castest thy curses: 
Numbers 22.  Where first he most plainly calleth the Pope a God, most blasphemously applieth one Scripture to prove him a God, and most ridiculously abuseth another, in entitling the Pope his Patron, with that which Balac the son of Zippor, gave to Balaam the son of Beor that wicked Prophet, when he would haue the people of God cursed. May not a man writ under this, 
Pareus.  as one did under Adrians inscription, vpon his hospital at lovan? Traiectum me plantauit, Louanium me rigauit, Caesar incrementum dedit; one wrote under, Ergo Deus nihil fecit: this flatterer belike will neither haue God plant nor water, and the Pope must give increase; there God needs do nothing, as indeed he hath nothing to do with the Popes pardons or doctrine.  
14 All this notwithstanding we must and will appeal, but whither? Seeing they haue left us neither heaven, nor earth, God, nor man, but onely the god of this world, and the man of sin, to whom they will admit our appeal: let them appeal while they will, à superis ad Acheronta, from heaven to hell, from Iehouah the God of Israel and his holy word, to Beelzebub the god of Eccron and his impostures. Let them use arms of flesh and carnal weapons, and bring with them all these powers and principalities, 
Ephes. 6.13.  and spiritual enemies in heavenly places( as the Apostle describeth thē) yet our trust shall be in the name of the Lord our God. For he being on our side, 
Psal. 23.4. Rom. 8.33.  we need not fear what man can do unto vs. If he justify us, no man can condemn us; 
Psal. 3.6.  we will not fear though ten thousands rise up against us, and compass us on every side: for the Lord sustaineth vs. An honest cause can never quail before a just judge. In confidence whereof we appeal from earth to heaven: from Roman Babylon below, to the new jerusalem which is above: from the man of sin, to him who is son of man, and the son of God without sin: from earthly consistories, to the tribunal of Gods eternal majesty; from the father of lies who ruleth in the children of unbelief and disobedience, to the Father of lights and of spirits, who is a God, blessed for ever and ever. Amen.  
15 Howbeit it may be our aduersaries, though they cannot except against our just cause of appeal, nor flatly deny the authority of that judge to whom we appeal, yet they will allege, that the cause being a matter not of iustice, and but of mercy, it belongeth not unto God to meddle with it, much less to determine it. For as in the learned Poets who distinguish the nature of gods, they design the woods to Faunus& his Satyrs; the riuers to Nereus and his Nereiades; and the one intermeddled not, nor intruded into the jurisdiction of the other: Or more familiarly, as when by the Popes policy the Empire was ill divided,( which was before well united) into the East and West, the one interposed not himself in the affairs of the other, nor invaded his kingdom: So, seeing they can prove out of moth-eaten Legends, and our blessed Ladies most devoted chaplains, that God hath been pleased to divest himself of that throne of mercy whereun●o guilty persons might appeal, and hath reserved onely iustice to himself; and therefore this case belongeth not unto the just God, who must give sentence according to right, but unto the mother of mercy, who will pardon any sins done against God, for a loaf cast at the beggars head that asked it in her name; or will set up a light in hell to anger the divell, for ones sake that never did good dead but offered unto her one taper: or with her beads will weigh down the balance wherein a wicked soul had been found too light if she had not pitied his doleful estate, and thereby sent away the divels that pleaded for it, dreadfully howling.  

Mariale Barnard. de Busto. part. 3. ser. 3. fol. 96. F. de appellat. Recip. l. Imperatores. Extra. de appellat. cap. Si duobus.  16 For this Empresse is of so great authority in the heavenly palace, that passing over all intermediate Saints, it is lawful to appeal unto her in every grievance. For although by the course of the civil law, due order should be kept in appeals, yet notwithstanding herein is observed the style of the Canon law, whereby omitting all means( in the way) we may appeal unto the Pope. Therefore every man may appeal unto her; whence we may say that of her, which is written c. ad Romanam, 2. q. 6. where it is said, Unto her must all that are oppressed appeal and run as unto a mother, from whose breasts they may be nourished, by whose authority defended, and from their oppressions delivered. For a mother neither can, nor ought to forget her own child. Therefore let every one confidently appeal unto her, whether he be oppressed with the divell, or of any tyrant, 
A diuina iustitia.  or of his own body, or of Gods iustice. Of which mine author exemplifieth the first three by one Theophilus, that gave himself to the divell under his hand-writing; and by Saint Basil, who prayed against julian the Apostata, and at whose request our lady sent one mercury( belike the old messenger of the gods) and lent him an horse and a lance, with which he killed the tyrant: and mary Egyptiaca, who by her overcame concupiscence;( and then of the fourth saith) Licet ad ipsam appellare, si quis à Dei iustitia se grauari sentit: It is lawful to appeal unto her, if any man be oppressed with the iustice of God, which was signified, Hester 5. where it is said, That when King Assuerus was angry with the Iewes, queen Hester came to appease him: to whom the King said, Though thou ask half of my kingdom it shall be given unto thee. Therefore this Empresse did prefigure the Empresse of heaven, with whom Deus regnum suum diuisit, God divided his kingdom. Cum enim Deus habeat justitiam& misericordiam, justitiam sibi in hoc mundo exercendam retinuit,& misericordiam matri concessit:& ideo si quis sentit se graudri à foro justitiae Dei, appellet ad forum misericordiae matris eius: For whereas God hath iustice and mercy, he hath reserved iustice to be exercised by himself in this world, and granted mercy to his mother; and therefore if any man be grieved or vexed in the court of iustice, he may appeal to the court of his mothers mercy. Is not this strange learning? Yet it is fortified with a worthy example by another, and the testimony of the divell also: for when a young man had renounced the most High for the divels help, 
De B. virgin exempla post serm. discipuli  it was no bargain except he would also forsake the mother of the Highest. Illa est enim quae maxima damna nobis infert. Quos enim filius per justitiam perdit, matter per misericordiam& indulgentiam adducit. She bringeth greatest loss to vs. For whom her son destroys by his iustice, those she relieveth by her mercy and pardon. And by their learning she can give leave to a monk to commit adultery, 
Ibid. A me licentiam accipiebat. Supra cap. 20.  if he salute her altar, and fast for her sake vpon the Saturday, she will save gross sinners from damnation: the Romanists haue more proved her affection toward them in his kind; which being so we dare not trust it.  
17 When a simplo or ignorant Roman catholic reads or hears this, he will either utterly deny it as never written by a catholic; or disclaim it, as over impudent, shameless and blasphemous: or he will appeal unto his learned teachers, whether any such thing be written; or if it be, how it may stand with the glory of God who hath said, 
Esay 42.8.  that he will impart his honor to none other, as before is evidently proved. They must of necessity answer, either that there is no such thing written in their books, and then they most impudently lie. Or they must say it is written by some outworn dunce and obscure fellow, that was never acknowledged for a classical author; and then they lie as falsely: for Barnardine is entitled venerabilis& eruditissimus, venerable and most learned: he did dedicate his book to Alexander the sixth then Bishop of Rome, 
Similes habent labra lactucas. Like book like patron.  which seemeth to haue been thrice printed, if not oftener; as I haue seen annis 1511. 1515. and very lately, 1607. with this commendation to the sale in the title thereof: Quod quidem peregregium opus, non solùm verbi Dei concionatoribus& parochis, said& omnibus sacrae theologiae studiosis, summam afferet utilitatem: Which excellent work verily will bring great profit, not onely to the Preachers of the word of God, and parish priests, but to all students of divinity. Or they will say, it is but one Doctors opinion, and so private, which they are not bound to defend,( then why do they so often print it, and never correct it?) Which is also false, for many haue the same blasphemy beside Burnt Barnard. 
In most of his Legends.  Or they must stand to it like a Iesuite, that with an odd distinction will defend that the Crow is white, because there is somewhat blacker; which not one of ten thousand of the people, nay scarce any among themselves can understand, or dare express their meaning in plain terms. And so are the simplo people betrayed, and made beleeue that the creature is as much above the Creator, as mercy exceedeth iudgement; 
judicium& misericordiam cantabo.  the same in effect may be said of the other author, as absurd and blasphemous as he is.  
18 howsoever our adverse catholic romans would perhaps wish in their vain hopes, that an appeal might in our case be made unto her, yet neither dare we tender an appeal to the mother, and pass by the son; or to the wife, and refuse the husband; or to the aduocatrix, as the soberer Papists will haue her at the most, and leave the judge; or finally to a mere creature though never so holy and excellent, and forsake the Creator who is blessed for ever, not among women as the holy virgin, but above all things in heaven and earth. Neither if we should appeal unto her, would she presume to admit it, seeing nothing is more dear unto her then the honor of her son, 
Luke 1.47.  who is her saviour, and she his handmaid, he her maker,& she his workmanship. ask her, and she will not say, do what I bid you, 
John 2.5.  but, whatsoever he saith unto you do it. For it is he, and he onely, that can not onely turn our water into wine; but can wash away our sins with the water of life, and cheer our hearts with the fruit of the vine in his Fathers kingdom. Therefore to the blessed virgin, though by the superstitious she be seated above the son, we may not appeal.  
19 Considering all the precedent difficulties, after a short repetition of the rest of all those places and persons, from which and from whom our aduersaries do peremptorily debar us, or ourselves can by no means be induced to trust; I will in despite of Rome and Antichrist, lay my appeal to that place and person, whither with safety we may haue access, and with whom we are sure to find no injustice.  
20 Shall I name hell? This is the kingdom of darkness, wherein the highest throne of the roman Antichrist is advanced; thither are many Popes and Cardinals already gone before, and are enfranchised as chief princes to that monarchy, or rather popular confusion. Their Legends teach, that their Saints can cousin the divell, 
S. Barnard.  and force him to teach the psalms, which every day said, will save the soul of him that says them. 
Dunstane.  That another caught the divell by the nose with a pair of tongs or pincers, in despite of his face, and would not let him depart without licence,( many a better man would haue been glad to be rid of him with less entreaty.) Another could make him hold his candle till his finger burnt, that he roared again: 
dominic.  as if Saint Dominicks candle burnt above the fire and brimstone of hell, wherein the divell and his angels are tormented. Besides, they can exorcize and conjure the divels when they list. They haue holy water to appease him, though in this the divell was deceived by Melancthon; 
Melancth.  or crosses to terrify him, which we haue not. They will equivocate for him, and he will lie down right for them; I trow he was president of the holy League: and of him the Pope holdeth all the kingdoms of the earth, as in fee. Christ our saviour refused them himself, he never bestowed them on any other: his kingdom was not of this world; 
joh. 18.  and therefore Rome hath forsaken him, and hath betaken her self to the prince of this world, that ruleth in the air, and overruleth and reigneth in the children of disobedience. Though our aduersaries would full fain haue us, yet we will not appeal to that place or that judge.  
21 What shall we say to purgatory? That is the Popes peculiar, all the souls there are his own prisoners; the intollerablenesse of their torment, and the hope of his pardon, will easily draw all voices to his party. We dare not put our fingers into that flamme, which is equal with the pains of hell, save onely for perpetuity. The Pope onely built this mansion, and set up this kingdom. Our powerful Creator, in whom we haue our greatest, yea onely confidence, never made it, he knows it not; neither mean we to come there: neither that place nor the persons therein are competent iudges, we dare not commit ourselves or our own cause unto them: and if we would admit the place, yet we know not where it is, nor can they themselves agree where it may be found.  
22 Their Limbus puerorum can afford us no judge; they are but children, yea infants that died before baptism; they neither carried skill with them when they went thither, neither are they permitted the vision of God, or comfort of light, or conference with the more learned Saints; therefore they remain ignorant and know nothing, they cannot discern, much less determine.  
23 Limbus Patrum was emptied at the coming of Christ, neither patriarch, nor Prophet, nor righteous man remaineth there. The romans can find no tenants for that Lordship, and therefore in despite of philosophy, 
Vacua remanet.  there is vacuity.  
24 The fift subterranean place, where good souls are, which needed no purgation, 
Bellar. de purge. l. 2. c. 6. Idem ibid.  and were not fitted for the blessed vision, though it seem not improbable to cardinal Bellarmine, because to venerable Beda it seemed a very probable vision; yet for that all the schoolmen hold but four places, he dares not asseuere it, and resolve vpon it, wherein me seemeth he need not to be very scrupulous. For Limbus Patrum, although it was a kind of prison for the time, yet it was but quasi carcer quidam senatorius atque honorarius, as the cardinal saith of his new found nothing, for ought I know, or he can prove, a certain noble and honourable prison,( rather like the Tower of London then Bishop Bonners cole-house:) and so perhaps was quoddam quasi pratum florentissimum, lucidissimum, odoratum, amoenum, in quo degebant ainae, said tamen ibi manebant, quia nondum idoneae erant visioni beatae: As it were, a certain meadow, most flourishing, most lightsome, odiferous, pleasant, like the old Poets Elisij campi, which were pleasant fields, where the souls conversed, and yet stayed there, because as yet they were not fit for the vision of God. Why may not Bedaes or Bellarmines fift place be the Schoolemens fourth place, and so no place added, nor any left empty, but an old repaired, and new tenants put into possession? How weak a foundation will superstition build vpon?  
25 Let us repeat, not ab ovo ad malum, from the egg to the apple; but à nido ad malum, from the very neast of the Popes infancy, to the very top of his blasphemy and mischief; and we shall see how either in his own right and propriety, or by his forgery and usurpation, he hath so forestalled and engrossed all into his own hands and power, as that no man, not endowed with light and wisdom from above, can find either place and person, whither or to whom he may appeal. The Pope as in his own right hath hell, Purgatory, with their members and appurtenances, or lims, if you will, both of children and fathers. We are rid of them and their inhabitants. From thence the Church was poisoned; they are worse then Scorpions, they can sting to death, but never cure to recovery. He claimeth all the earth both in temporal and spiritual, civil and ecclesiastical government. He possesseth as much as is not ours: he entitleth himself to that which we enjoy, as enfranchised into Gods inheritance. His own he holdeth as his vassals, us he reputeth as his enemies; we may not be tried by him and his; he will not be judged by us and ours. For they are indeed our malicious and sworn enemies, we are their opposites and aduersaries for Christs sake: therefore neither earth nor earthly men, nor places in the air or under the earth, can afford us either place of iudgement, or just judge in their or our persuasion.  
26 heaven also is usurped by the roman Bishop, whereunto he pretendeth title in fee tail to himself, and to his heires male, though once the Salicke law was cosined in Pope Joan. We haue heard how there he commandeth Angels, indenizeth and canonizeth Saints, tieth God the holy Ghost to his chair, keepeth God the son either in a box over the altar, or laking and playing with beads in his mothers lap, or overruled by her importunity, if not by her authority. He hath God the Father but his equal at most, if he be not his better; for he can bind where God looseth, and loose where God bindeth; he can make Gods truth error, and the divels error truth. And finally, the blessed Virgin( whom I name last, as in their going procession, because they esteem her most) I cannot admit; or at least their Lady, whom they not onely blaspheme, as is before noted, and God in her, but also make her a midwife, with the help of Angels, at the birth of an Abbesses bastard, 
Discipulus de miraculis B. Mariae.  and drudge to Saint Bettrice while she wandered a whoring, and bawd to them both, while she kept their counsel, covered their sin, smothered their shane, and prevented their punishment. fearful things to be spoken or thought of the Saints of God, yea the mother of God.  
27 They haue never done railing vpon us, as if we derogated from that blessed virgin Christs mothers honour; which is most false, and with great impudency laid to the charge of our Church. But we may say to the king of Locusts, 
1. King. 18.17.  as Elias the Prophet to Ahab the tyrant, Not I, but thou and thy house: It is not we, but the Pope and his synagogue that trouble the service of God, sometime playing and dallying with the Saints, sometimes mocking them, blaspheming them, and yet most sacrilegiously dishonouring God for their sakes: and indeed sinning and shaming themselves with their open and impious idolatry and blasphemy.  
28 May I not proceed and tender this appeal to the blessed and glorious trinity? They for the most part yield that we are orthodox in the truth hereof, and we will be content to yield them their part in the same truth. Yet herein haue they not left us without scruple. For what if a Pope hath said, 
lo Epistola 89.  that Saint Peter was taken in Consortium indiuiduae Trinitatis? Is it not to prove himself to be admitted into the same fellowship of the indivisible trinity? Peter would not, the Pope should not, so blaspheme. Me thinks that the super-excellent honour of that most glorious majesty should also be much impeached, not onely by those monstrous pictures and resemblances, mentioned in the last Chapter before, but also by giuing almost all the attributes belonging to the everlasting deity, unto their Lady; and that of mercy, even above that God who gave his son; that God, that gave himself; that God that inspired Christs humanity, and proceeded from the Father and the son; one God, three persons, to be everlastingly glorified for ever. Amen. Which certainly they do most sacrilegiously, when they not onely make the blessed virgin Christs fellow, 
Catharinus in council. Trident. Bonauentura.  which is more then should be, but when they attribute onely iustice to God, all mercy to their lady, as hath been said. When they take all the psalms of david, which he most divinely directed onely to the glory of God, and turn them, and wrest them to their lady, foysting in Domina for Dominus, lady for Lord. And among the rest, if not above all other blasphemies, when they are not abashed to take that which our saviour applied to his own person, The Lord said unto my Lord, 
Psal. 110 1.  sit thou on my right hand, till I make thine enemies thy footstool; and whereby he put his aduersaries to such a foil, 
Math. 22.46.  that after no man durst ask him any more questions; and give it to their lady, Dixit Dominus Dominae meae, seed matter mea à dextris meis: whereby they do not onely misapply the Scripture, but, whereas here is God the Father speaking to God his son, the son is put into the Fathers place, the mother into the Sons room, and God the Father utterly excluded, as if it appertained not unto him.  
29 Let the quintessence of any quaint Roman jesuitical wit, press out any better meaning of this blasphemous passage out of the seraphical Doctors, if not illiterall, yet vndiuine words, if he can. I profess that I cannot. But it may be as the Prophet said in his excess, 
Psal. 116.11.  all men are liars; so the wisest of our aduersaries may confess, that these haue been excessive liars. In hope whereof, notwithstanding all exceptions and advantages they haue given unto us, we will now at the last tender our appeal.  
30 Seeing the whore of Babylon, who hath openly and without shane committed fornication with the Kings of the earth, 
revel. 17.  that is, the roman Synagogue, hath entred action and commenced suite against the gracious& chased spouse of Christ, because she will not partake in her spiritual adulteries, which are plain idolatries: and hath preferred her libel, full of malicious slanders and lies, which neither as yet she hath, nor ever shall be able to prove; bringeth none but her own private, pretended and corrupted evidences, against such common principles, vnrazed, undefaced, not questioned for their truth, on either party, as by us are avouched; and produceth no witnesses but domestical, and such as are suborned to say what she listeth, against faithful, true, legal witnesses, as against whom no just exception can be taken: will haue no place for consistoricall proceeding, but Rome the seat of the most deadly& direful enemy of Christs Spouse, against the tribunal of the ever blessed son of God: No judge but Antichrist the man of sin; now openly revealed unto the whole world of Gods Church, against the glorious judge of quick and dead: no assistants, but Cardinals and Bishops of her own making, sworn to her obedience, living by her pensions, honoured by her titles, against the four evangelists, 
revel. 4  and four and twenty Elders, the Prophets and Apostles that stand about the throne of God: No hearers, but the silly ignorant people that scarce know their right hand from their left, or some factious and prejudicate gentles, who vpon private obligation of pardons, dispensations or the like, are ready to clap a plaudite, and rejoice at every word she speaketh against the communion of Saints, in heaven and in earth, who behold the glory of God in the face of Iesus Christ, and know the truth of God as it is revealed in his holy word: Therefore this holy Spouse appealeth vpon so just causes, for these so many grievances, to the Lord of heaven and earth, his blessed son her saviour Iesus Christ, and the holy Ghost the sanctifier of his elect, in this manner:  
31 In the name of God, Amen. Before you all public persons, Kings, Princes, and Magistrates, with Bishops, deans, Doctors, and learned men, and many other witnesses worthy credit, now present and living in this world; we the true and faithful Ministers of the gospel of Iesus Christ, called lawfully to be the public Preachers of the same gospel, as Preachers in the name of our holy mother the militant Church, part of the universal communion of all Saints, do say and allege, and under our hand-writing with a mind and purpose to appeal and provoke, and principally of the nullities, or nullity in law, do allege: That whereas the late and present Bishops of Rome, the pretended Vicars of God and his son Christ,( who is heir of all things, 
Heb. 1.1.  by whom the world was made, the lawfully appointed judge of quick& dead) and so carrying himself to be, in a certain pretended cause of heresy and defamation, which before them the said Popes, between the whore of Babylon of the Church malignant, the pretenced actor or plaintiff of the one party, and our holy mother and mistris, the true Spouse of Christ on the other party, hath long been questioned and hung undecided and vndetermined, and( saving their reverence) without all right and reason proceeded, and manifestly favouring the cause and person of the said whore, haue given a sentence in the late council or conventicle of Trent, and in his own unlawful Consistory,( if it may be called a sentence) in her behalf: which they haue reduced into writing, red and published, at the instance, request, and sinister suggestion of the said whore, all order of law utterly neglected and despised, to the great prejudice, infamy, loss and grievance of our said holy mother and mistris. Whereupon we the said Ministers and Preachers well perceiving and understanding, that both our said mother and mistris, and we her Ministers and Preachers on her behalf, and for her sake, are by the premised grievances, injustice, nullities, and other enormities, unjustly and intolerably vexed and wronged: and fearing and mistrusting to sustain more grievance and vexation in time to come, from the said pretenced and partial sentence and definition, as unduly and unjustly given, and from the publication thereof; we directly appeal unto the good, just, merciful, glorious, omnipotent and onely wise God, and his onely begotten son our Lord and saviour Iesus Christ, in that high Court of his just iudgement, when he shall judge this world with equity, and his people with truth. And we require messengers, 
Apostolos.  or at least effectual letters testimonial, once, again, and the third time, instantly, more instantly, and most instantly, for us and our said mother and mistris, from you all Kings, Princes, and magistrates of the earth, to be made, given& delivered unto us, or our said mistris. And here we protest that we will stand to, and prosecute this our appeal with the adventure of our estates, blood and lives, in the sight of heaven and earth, Angels and men, before the throne of the Ancient of dayes, and the Lamb, and the whole host of the everliving and everlasting God, unto whom we most humbly tender this our hearty and humble petition.  

Psal. 43.1.  32 judge us, o God, and defend our cause, against the unmerciful people( of Rome,) deliver us from the wicked and deceitful man of sin: for thou art the God of our strength: put us not away, let us not go mourning, while the enemy oppresseth vs. For whom haue we in heaven but thee? and we desire none in the earth with thee. 
Psal. 73.25.  sand the light and thy truth, let them lead us, and let them bring us to thy holy mountain and to thy tabernacles. 
Psal. 9.19.  up Lord, let not man prevail, let the( Papists) be judged in thy sight: put them in fear, o Lord, that they may know themselves to be but men: cut off their flattering lips, and their tongues that speak proud things. 
Psal. 12.3.8.  When these wicked ones are exalted, it is a shane for the sons of men. 
Psal. 17.3.  up Lord, disappoint them, cast them down, and deliver our souls by thy sword, which is thy holy and written word. 
Psal. 59.5.  Awake, o thou Lord God of hosts, o God of Israel, awake to visit all the heathen, 
Psal. 25.  be not merciful to them that sin maliciously: yet slay them not, lest thy people forget it, but scatter them abroad by thy power, and put them down o Lord our shield. For the sin of their mouth, and the words of their lips, let them be taken in their pride: and for their perjury and lies which they speak, consume them in thy wrath, consume them that they be no more, and let them know that God ruleth in jacob, and unto the ends of the world. 
Psal. 58.6.  break their teeth( o God) in their mouths, break the jaws of the young Lions, o Lord, hold not thy tongue, o God of our praise: for the mouth of the wicked( Romanists) and the mouth of deceit are opened vpon us, they haue spoken of us with a lying tongue. They haue compassed us about with words of hatred, and fought against us without a cause. For our friendship they are our enemies, but we will give ourselves unto prayer. They haue rewarded us evil for good, and hatred for our love. turn their hearts o Lord, if they belong to thy election of grace, and be ordained unto everlasting life, that thou mayest take mercy vpon them: but rather then they may hurt thy little flock●, and lay waste thy dwelling place, or supplant the footsteps of thine anointed, let them be covered with shane and dishonour, let them fall in slippery places, and let the angel of the Lord scatter them. 
Psal. 137.  O daughter of Babylon wasted with misery, blessed shall he be that rewardeth thee as thou hast served us; yea happy shall he be that taketh thy young children, and dasheth their heads against the stones. But help us, o Lord God of our salvation, save us according to thy mercy. Though our enemies curse us, yet o Lord bless us, and let the light of thy countenance shine vpon vs. Be favourable unto us, o Lord, be favourable to thy people which serve thee in truth, according to thy holy word. 
Psal. 5.4.  lead us o Lord in thy righteousness, because of our enemies, make our ways plain before our face. 
Psal 7.9.  O let the malice of the wicked come to an end, but guide thou the just: for the righteous God trieth the hearts& reins. Haue mercy vpon us o Lord, 
Psal. 9.13.  consider our trouble which we suffer of them, thou that liftest us up from the gates of death. 
Psal. 17.  hear the right o Lord, and let our sentence come forth from thy presence, and let thine eyes behold equity. show thy marvelous mercies, thou that art the saviour of all that trust in thee, from such as resist thy right hand. show us thy ways o Lord, and teach us thy paths, 
Psal. 25.  lead us forth in thy truth, and teach us, for thou art the God of our salvation Remember thy tender mercies, for they haue been ever of old, and thy loving kindnesses, for they haue been for ever. And finally, this one thing haue we desired, 
Psal. 27.  which we will require, that we may dwell in thy house all the dayes of our life, to behold the beauty of the Lord, and to visit his temple. Which if in thy mercy thou shalt vouchsafe unto us, then will we sing of thy power, and will praise thy mercy in the morning. Yea seven times a day will we praise thee, 
Psal. 63.4. Psal. 57.7.  and call vpon thy Name. We will magnify thee all the days of our life. For our heart is prepared o Lord, our heart is prepared, we will sing and give praise. And we will call vpon thee in the day of trouble, 
Psal. 50.15.23.  that thou mayst hear us, and that we may glorify thee. For they that offer thee praise, shall honour thee: and to them that dispose their way aright, thou wilt show the salvation of God. Yea we will praise thee o Lord with our whole heart, 
Psal. 9.1. Psal. 18.46. Psal. 21.13.  we will speak of all thy wondrous works. Let the Lord live, and blessed be our strength; and let the God of our salvation be exalted, so will we sing and praise thy power. O God be merciful unto us and bless us, 
Psal. 67.1.  and show us the light of thy countenance, and be gracious unto us: that thy ways may be known vpon earth, thy saving health among all nations. That with one heart, and one voice, and one soul we may glorify thy blessed Name, and say, Come Lord Iesu, come quickly. End these dayes of sin, compose all controversies, trample vpon the head of thine enemies, and let those that fear thy Name, say alway, All honour, and glory, and praise, and power be ascribed to him that sitteth vpon the throne, and to the lamb, and to the holy Spirit proceeding from them both, for evermore, Amen.    

Errata.  
page. 5. line 11. for Example, read Epistle. p. 29. l. 9. eo. r. eos p. 31. l. 5. haven. r. heaven. p. 32. l. 11. enled. r. entitled. l. 12. their. r. other. p. 45. in marg. mun. r. mur. p. 51. l. 30. breath. r. breach. p. 67. l. 29. dedere. r. obedire. p. 68. l. 24. r. with his own hands. p. 100. l. 6. r. of the true Church. p. 143. l. 7. r. Bishops seem. p. 160. l. 24. afces. r. faces. p. 170. l. 30. received. r. reverend. p. 174. l. 4. displacet. r. displicet. p. 199. l. ult. Nullus. r. Nullius. p. 202. l. 11. 48. r. 58. p. 226. l. 23. esset. r. esse. p. 229. l. 10. usual. r. unusual. l 17. prescribe. r. proscribe. l. 34. of. r. against. p. 236. l. 27. first. r. fift. p. 239. l. 12. assuetum. r. assutum. p. 257. l. 27. thing. r. hinge. p. 263. l. ult. thing. r. things. p. 293. l. 18. can. r cannot. p. 312 l. 34. our. r. one p. 316. l. 5. old. r. own. p. 317. l. 2. Gyrisonians. r. Grysonnians. p. 321. l. 19. Anachtus. r. Anacletus. p. 325. l. ult. described. r. descried. p. 330. l. 3. ferrei. r. ferreae. l. 36. lives. r. lies. p. 347. l. 14. pray. r. pay. p. 356. l. 27. made. r. may. p. 361. l. 26. cost. r. cost. p. 383. l. 25. Of. r. Or. p. 389. l. 10. He. r. Here. p. 403. l. 22. catholics. r. Catalogues. p. 543. l. 33. Caluanus. r. Calanus.