TWO DISCOURSES 
 
 ConCifning the •i/l'DOR/iTIO^AC^of our 
 
 B- SAVIOUR 
 
 H.EUCHARIST. 
 
 THE FIRST: 
 
 Animadverfions upon the 9^lteratiom of the 
 Ruhicf^ in the Communiori'SerVice in the 
 Qommon-Trayer^boof^ of the Church of 
 
 ENGLAND. 
 
 THS SECOND: 
 
 The CATHOLICKS DEFEN^fE 
 
 for their Adorationj of our LOR^I^i 
 as beheved Really and Subftantially pre- 
 fent in the Holy Sacrament of the 
 
 EVCHARIST. 
 
 At OXFORD Printed, Anno 16S7, 
 
H 
 
ANIMADVERSIONS 
 
 Z>PON THE 
 
 Alterations of the "RVBRIC in 
 
 the COMMUNI ON-SERVICE 
 
 in the Common-prayer-book 
 
 OF THE 
 
 CHURCH of ENGLAND- 
 
 A 2 
 
r ) 
 
 ^AV^l M AW B R SI S^S. 
 
 UPON THE 
 
 Alterations of the Rubric in tlic 
 CO MMV NIO J\(^^S E%V ICE 6cc. 
 
 CONTENTS- 
 
 A 
 
 Brief Nurra^tion of the Alterations made in the EngUffj Re- 
 formed Service of the Eucharijl by K.Edw. 6. and Qo. Eliza- 
 beth. ^. 1,2, 3. 
 
 Three Obfervables concerning K. Edward's DecUration. jf .4,5,6. 
 
 1. Contrary to the firit Obfervable the Prefence of our Lord^s 
 Natural Body and Blood in the Eucharift maintained by Cal- 
 vin, Beza, and Englifh Divines. $* 8,9,10, &c. to /. 18. 
 
 2. Contrary to the fecond Obfervable, theT{eafon given of our 
 'Lord^s not being preftnt ; namely, becaufe a Body cannot be in 
 two places at once, dif cuffed. Where 
 
 1. Protef ants are jhewn confefflng the Prefence of our Lord an 
 imffahk Myfery, 
 
 2. That a?iy onefeeming contradiction can no more be efftciedbj 
 Divine Power, than another^ or than ?nany other the like, may: 
 and thireforethisy of the fame Bodies being at the fame time 
 
 . in fever alf laces ^ cannot by theft Writers I e denie i a foffibi- 
 bility of being by the Divine power fo verified /.2 i. 
 
 I*. That thefe Writers mujl hold this fea7iing contradiction true^ 
 cr fome othir e ^uiv akiit thereto ^fo long as holdr'g a real fuh- 
 
 fiantial 
 
The Contents. 
 jfdntial prefence oj the very body of Chrifl to the worthy 
 Commumcant here on earthy contrfidtfiinB to any (uch other 
 re df re fence as imflies only it^f re fence thereof in its virtue^ 
 efficacy ^ btnefts^ ffirit. jf. 2J. 
 The difference of Schoolmen concerning the Mode (p/Trelence in thd 
 Euchar/ft. fi, 24. 
 4. This Propofitiony of d Bodies not being in fever al places at 
 once, by the more judicious Y rotefi ants former ly not allowed 
 to regulate their faith, but only Divine Revelation, /. 28. 
 
 J. QontrarytothtlVvc^ Obfervable, That wo Adoration is in- 
 tended or due to any Corporal Prerenee;,yZ^€n;;!;. 
 
 1. That, all granting kneeling and adoration due to God the Fa^ 
 ther and the Son; not likely y that the Clergy mil deny., that 
 were there a corporal prefence of Chrifl s Body in the Sacra^ 
 mcnty thenfuch kneeling and adoration to be due, $, 3 9.* 
 
 2 . Corporeal prefence denied(that is with the ordinary properties 
 of a Body^^yet if any other Vrefence (whatever name be given 
 it) as ^cal as one Corporeal, be ajjignedfrom Divine Kevela-* 
 tion. Adoration^ thus, no lefs due, §, 4c. 
 
 3. That the church (y^ England hath heretofore believed and 
 maintained fuch Vrefence^ as they allowed^ adorable, /. 4 1. 
 
 Some Replies that may be returned to this Difconrfe^ considered, 
 
 I . That not the E (fence of the Body of our Lord is denied in the Eu-^ 
 
 iharift, but its corporeal manner ofEJfence, $, 48. This granted 
 
 byail 
 7, That, naturally Qhriffs Body cannot be at once in many places ^ 
 
 tho fuper naturally /> iriay-y and therefore is here denied to be 
 
 intheEncharifl, 
 
 1 . The truth of fuch Exception ^ denied \ fmce^ if God can 
 make the Effence^ or Subjlance of a Body to- be in more f laces 
 or \^\\than one at once ; he can make all the properties or 
 qualities thereof lobe fo too. /. 5i' 
 
 2 . Admitting this Exception for true,, as alfo thefirjl,^ yet hence 
 no foundation of denying Adoration due to Chrijfs natural 
 Body as being in the Eucharijl : which being granted by thefe 
 "Replies to be there, tho not after a natural manner -^ can be no 
 lefs, for this, an OhjeB of Adoration, /• 52. 
 
 J. That Adoration to ChrijFs Body as really prefent in the Eucha- 
 rifl is not denied, but ony to any corporal Vrefence there. 
 
Tlie Contents. 
 
 %p Jffo ; The Adoration ought to have l^in expreffed hov due, u 
 fvel/ds 4?ixicnccdtNh'd. if. 54- 
 
 Ofpofitc Prote/la/zt Tejltmonies produced from the fame Authors af- 
 ford us no relief: fmceto free them from corttradicting^ either theft 
 //ere f/Ve^/ir Real Prefcncc muHJland) or^ thofe dledgedfor Zuin- 
 glianifmc m oppcfitio?; to thcgencrdTradition and Jio^rine of the Fa- 
 thers, jf. 55= 
 
n ) 
 
 Concerning tlic Rubrick of the Snglifh 
 
 Liturgy* 
 
 CHAP. I. 
 
 J h ief K^i'ntion of the Alteration's made in tht Englifll Keformei 
 Service of the E$tchariji, 
 
 AFter that Kjng EdwarJCs former Liturgy had been cenfurcd ^- ^ 
 by many, elpccially foreign Divines, as not (uiSciently 
 purged, and removed to a right diftance from the former 
 errors, and iuperrtitions of P^/>er>', in the fifth year of that King's 
 Reign it fuffcred a Review and a new Reformation ; and then, 
 amongfl: other things, this following Declaration in the Admini- 
 ftration of the Lords Supper, for the explaining of the Intention 
 of the Church oi England, enjoyning kneeling at the receiving of 
 the Communion, was ^e ^^^t/o inferted into it. 
 
 "^ Whereas it is ordained in this Office of the Adminiftration of 
 ^ the Lord's Supper, that the Communicants fhould receive the 
 ^ fame kneeling, f'which Order is well meant for a fignification of 
 ^ our humble and grateful acknowledgment of the benefits of 
 
 * Chrift therein given to all worthy Receivers, and for the avoid - 
 ^ ing of fuch profanation and diforder in the Holy Communion, as 
 ' might otherwifeenfue,j yet, left the fame kneeling fhould by 
 ^anyperfons, either out of ignorance and infirmity, or out of ma- 
 ^ lice and obftinacy, be mifconftrued and depraved; it is here de- 
 ^ clared, that no Adoration is intended or ought to be done unto 
 ^ any l{eal and ElTential Preftnce of Chrift's natural flefli and blood. 
 ' For the Sacramental Bread and Wine remain ftill in their very 
 
 * natural fubftances, and therefore may not be adored, ffor that 
 
 * were Idolatry to be abhorred by all faithful Chriftians.) And 
 
 * the natural Body and Blood of our Saviour Chritl are in heaven, 
 ^ and not here ; it being againft the truth of Chrift's natural Body, 
 f to be at one time in more places than one. 
 
 There were al(b certain Articles of Religion compofed under 
 King £^;r.tr^, about the fame time as the iecond Qommon Prayer 
 Book was. In one of which fthc Article concerning the Lord's 
 Supper') isiound this explicatory Paragraph. — For as much as 
 ' the truth of Man's nature requireth, that the Body of one and 
 ^thefelf fame Man cannot be at one time in divers places, but 
 
 B muft 
 
Comer ning the Kubrick of the EngUQi Liturgy. 
 
 ^muft needs be ill one certain place; therefore the BodyofChrift 
 
 * cannot be prefcnt at one time in many and divers places : and 
 'becaufe, as Holy Scripture doth teach, Chriftwas taken up- into 
 Mieaven, and there fliall continue unto the end of the world; a 
 
 * faithful man ought not either to believC;, or openly to confefs, tlie 
 'i^e^/ and Bodily Prtfeme^ as they term it, of Chrift's flefhand 
 
 * blood in the Sacrament of the Lord's Supper. 
 of But m the beginning ofQjElizakth^s Reign(who is oblerved by 
 
 Dr. Heylin '^^ and others, to have been a zealous propugner of the 
 ^* *"'^' l^alPrefeme) uponafecond Review by her Divines of the fame 
 CorfirKon-Prayer-Book it was thought meet, that this Declaratior^ 
 fliould be thrown out again, and lb the Common-Prayer-Books 
 ever fmce have bin cleared of .it *tiU the alterations therein made 
 after the King's return in A,D, i66i* at which time it was rein- 
 ferted. 
 
 The fame Q^Uzaheth'^s Divines,in their Review of thefe ^m- 
 r/e/aifo, asthey caft the Declaration out of the Liturgy, fo did 
 they expunge this paflage likewile, being of the fame temper as 
 the Der/zr/?/^/^;^, outofthe Article-^ which hath bin omitted ever 
 fince. 
 5. 2> Again; w^hereas King EdwarcTs former Common-Prayer-Book 
 ufeth thefe words, fas they have defcended from Antiquity^ in de- 
 livering the Euchariflr, {The Body of our Lord ]efus Chrijlvreferve 
 thy body and foul to everUflinglifef] the Compofers of thtfecond in 
 the fifth year of that King's Reign, fuitablc to their DecUrationj 
 which denies any real or elTentlal prefence of this Body in the 
 Eucharift, thought fit to remove this forme ; and put inftead there- 
 of only thefe words, [Take and eat this (^left without any Subftan- 
 tive^ in remembrance that Chrift died for thee^ and feed on him in thy 
 heart with faith and thank [giving,"^ hdiYmgOMttht^Q words alfb of 
 the former Confer ation-Prayer , [_ And with thy Holy Spirit and 
 Word vouch fafe to blefs and fanBify thefe thy gifts and creatures of 
 Bread and JVine, that they may be unto us the Body and Blood of thy 
 moji dearly beloned Son Jeff's Chri/i."} 
 
 They omit alfo the Prie[Fs touching or handling the Patin or 
 Chalice inxhzV^^ytxoi Confer ation^ required in the former Book 
 done according to JS//^f Ad ireflions in his Cenfurap, ^6S, where- 
 by feems to be avoided the acknowledging of any Prefence of 
 ChrilFs Body and Blood with the Symbols: of which alfo B-^^cer 
 faith ^, Antichrijlianum eft affirm are quid^uam his element is adej^e 
 Chrtfii extra ufum frdhitiofiis & receptionis. For the fame region it 
 feems to be, tliat the Glory be to Godo?i high ike. and the BenedtBtu 
 
Comcrfi'fffg the Rubrick cfth<: Englifli Liiny^y, j 
 
 qui vcftit i» nomine Domini^ after the ^tttft4mcordayt\\t, one is trans- 
 ferred till lifter the Communion; and the other omitted,ditiercntly 
 from King EdwArcCs lirll forme : iikewifc whereas it is laid in the 
 former Liturgy in the Prayer of Humhk acctfs , — Grant us fo to 
 cat the fiijh of thy dtar 6on Jef/^ Chrijl , and to drink his blood 
 in theje holy myjleries j tJie 2 ^ omits tlieie words [^tn theft holy 
 ?nyJierJts.j 
 
 iiut the Divines of Qa. Elizabeth in their Review, as they nulled 5. ^.n, r, 
 the Declaration in the Common-Prayer-Book, and purged the 28^^^ 
 Article of the foremcntioned explication ; fb they thought idc to 
 reitore the former ciefted Forme in the adminiitrmg of the Sacra- 
 ment. [The Body of our Lord hc.frefervethy body and foul f] put- 
 ting after it the latter forme, — {^Lakeand tat this in remtmhrance 
 &c. and hed on him in thy heart with faith and thankfgiving^ iiut 
 then, the new Liturgy prepared for ^cotland^ and pubiilhed A, D. 
 16 jy. rectifies and reduces many of the former thmgs again to 
 the iirft mode ; lirlt reltores thoie w^ords in the Confecration \jvith 
 thy Holy Spirit and Word vouch fafe to hlefs &c, that Thty may be unto 
 us tht Body 6,' C.J ordering (aganij the Presbyter that officiates, to 
 take the Patin and Chalice in his hands; and then takes quite a- 
 way the words added in King Edwards (econd Forme in the deli- 
 vering of the My fteries [T/tyte/^Wt/r/-/^/;/^ &'C.] [and inilcad there- 
 of adds after the former words \^The Body of our Lord ^c] the Peo- 
 ple's Refponfe [Ar^/en,'] according to the cuftome of Antic^uity. 
 (^See Dionyf. Akxandr : apud Euftb, Hif. 7. /. 8. c. — LeoSerm. 6. de 
 jejunio j'^^ menfs. — Augujlin. ad Orofmm qu^/l. ^g.) fpoken as a 
 Conferfion of their faith, that they acknowledged that,which tliey 
 received, to be Corpus Domini. [Of all which Laudenfium Ai^tocata- 
 crifjs heavily complains ; obferving — ^That in the Confecration- 
 
 * Prayer are reltored the w^ords of the Ma([cy whereby God ii> be- 
 sought by his Omnipotent Spirit fo to fanoiify the oblation of 
 Bread and Wine , that they may btcome to us Chrijfs Fody and 
 *■ Blood. From which words (^laith he) all Papills ule to draw the 
 
 * truth of their Traniubltantiation. Wherefore the Englifh Re- 
 ' formers [/. e. the latter in King Edward's dayes] fcraped them out 
 ' oi their iiooks ; but our men put them tairly in. And good rea- 
 
 * fon have they lb to do. For long ago they profelfed thar,about t|ie 
 
 * Preience of Chriif's Body and lilood in the Sacrament after Con- 
 ^ fecration, they are tully agreed with Lutherans and Papilh, ex- 
 ^ ceptonly about the formahty and mode of Preience, [here quot- 
 ing iV/(?;^r4g;//e'i Appeal p. 289.] 
 
 Laltly, when the late Clergy A.D, 1661. being upon I Imow 5?^ iv2. 
 
 B 2 mt 
 
^ Coiictrnlng th Riibrick of the Englifli Liturgy, 
 
 not what inducements, folicitcd to receive the forementioned De- 
 cUration rejefted in ^\¥^liz,cLhtty s dayes, came to examine it^ they 
 judged meet not to pubhfh it entire, as it ran before, but thefe 
 \VOi ds, \J.t is here declared^ that no Adoration is intended or onght to he 
 done unto any Real and EJkntial Pre fence ofChriJl'^s natural flefb and 
 ^/c?i?i] they cancelled ; and inftead of them inferted thele, [It is 
 here declared, that no Adoration is intended or ought to he done unto any 
 Corf oral Pre fence ofChriJFs natural Jlefh and blood f\ as we find theai 
 in the prefent Kubrick. 
 
 c Having exhibited this general view of the Mutations, which 
 
 ^' have bin made in this Church in feveral times (according as diffe- 
 rent Judgments had the powerj fomewhat waveringly, it leems, 
 in the things relating to jfb great an Article of Faith; I think fit 
 now more particularly to refume the confideration of the Declara- 
 tion about Adoration. In which are contained thefe three Obfer- 
 vables, 
 
 i.Obferv. I. That here the prefent Clergy do profefs exprefly, thd.tthe 
 natural Body and Blood of our Saviour Chriji are not in the Blefed Sa-- 
 €r anient of the Eucharijt. 
 
 2. That they urge, for this Non^prefence there, this reafbn or 
 ground out of Natural Philofophy, That it is againfi the truth of a 
 Natural body, to he in more f laces than one at one time \ here feeming 
 to found their Faith in this matter on the truth of this pofition in 
 Nature. 
 
 3. In confequence of thefe, they declare ; that kneehng in re- 
 ceiving the Eucharifl:(fo much excepted — againft by the Presbyte- 
 rian) is meant for a fignijication of our humble and grateful ac- 
 knowledgment of the benefits ofChrifi therein given to all worthy receiv- 
 trs, and for the avoiding of fuch pofhanaSion and dif order in the Holy 
 Communion, its m ght otherwife enfue, hut that hereby no adoration is 
 intended^ or ought to he done unto any corporal frefence of ChriJPs natu- 
 ral f a fb and bloody where they either leave this undetermined, 
 whether there be not another prefence of Chrift's flefh and blood, 
 as real and true as is the corporeal, to which an adoration is at this 
 time due: or elfe do determine fas feems concludable from their 
 former Propofition , [ viz, that tit natural Body of Chrifi is not 
 there] that {here is not any fuch real prefence of the Body at alJ^ 
 and lo no adx>ration due in any fuch refped, 
 
 CHAP, 
 
Cortctrmng tht Kubrick of the Englifh Liturgy, 
 
 ^/ 
 
 CHAP. IL 
 
 Con flier Ations onthefrjl Ohjervahk ; The NAtural Body and Blood of 
 our Lord not frcfent in the Eucharilh 
 
 '^Ovv to reprcTcntto you, as clearly as I can, the doubts and §. 7 
 ■^^ didicultics concerning all thele three Obiervables in their 
 order. Astothe tirll of thele ; the Learned Proteftant writers 
 feein to me, at iealt in their moll: ufual exprcfiTions , to have herc- 
 tolbre deliveredthe contrary ; viz, " That the very lubilanceof 
 
 * Chnit's Body, that his natural Body, that that very body that 
 ^ was born of the B. Virgin, and crucified on the Crofs &c, is pre- 
 
 * fent, as in heaven, fo here in this Holy Sacrament, either to the 
 ^Svorthy Receiver ; or to the ^'ymbols. 
 
 For which, Firlt fee Calvin^ whole doctrine amongft all the j. g, 
 XQi\:CthQRo^nan,LutheranyOr ZjdngltanJ the Church of England 
 feems rather to have embraced and agreed with, efpecially fince 
 the beginning of the Reformation of Q^El/zahtth. Thus there- 
 fore He, in i Cor. 1 1. 24. [Take eat , thid is my Body.^ ' Neque e- 
 
 * nim mortis tantum & refurreftionis fuse beneficium nobis offert 
 
 * Chriltus, fed corpus iplum in quo pafliis eft & refurrexit, [Corpus 
 ipfum in quopafus e/?, that is, furely his natural body.] — Again, 
 InJlit.^J.ij.c. ii.§. — '' Fafti participes fubftantix ejus, virtutem 
 
 * quoque ejus fentimus in bonorum omnium communicationc. 
 [Tacftparticipes fubjlantia eju^, i. e. of his natural fubftance, for no 
 other humane fubitance he had, fpiritual or corporal , than that 
 only, which was born of the B. Virgin, and that is his natural fub- 
 ftance.] — and lb. §.19. — 'His abfurditatibus fublatis, quicquid 
 ^ ad exprimendam veram Juhjlantialemque Corporis ac fanguinis 
 ^ Domini Communicationem, qua: fub facriscoenoe fymbolis lideh- 
 ^ bus exhibetur,facere poteft, libenter recipio. — Ibid. $. 16. — Of 
 the Lutherans he faith : — 'Si ita fenfum fuum exphcarent , dnm 
 panis porrigitur^ annexam ejfe exhibitiomm corporis, quia infeparabilis 
 eft A fignofno verit/ts^ non valde pugnarem. 
 
 And,to Itrengthen fui'therthis alTertion of C^/'Z//;?, may be ad- ^^ 
 ded the Confeffion of Beza, and others of the fame fed, related by 
 Ho/prnianj hijl. Sacr am. parte altera. p. 2<^i. — Fatemur in Coena 
 ' Domini non modo omnia Chrilli beneficia, fed ipfam etiam Filii 
 ' hominis fubftantiam, ipfam, inquam, veram carnem, & verum il- 
 ' lum.fanguincm,quemfudit pro nobis, non fignificari duncaxat, 
 'aut fymboUce, typice, vel figurate proponi, tanquam abfentis 
 
 me- 
 
Concerning the Rubrick of the Engliflh Liturgy, 
 
 memoriam : fed vere ac certo repraefentari, exhiberi, & applican 
 da ofterri, adjunQ:is fymbolis minime nudis, fed qua/quod ad De- 
 um ipfum promitientem & ofterentem attinetj femper rem ip- 
 fam vere ac certo f(?^?//i;?(?^7;^ habeaiit, five fidelibus, five infideli- 
 bus proponantur. Jamvero modum ilium quo res ipfa i.e. ve- 
 rum corpus, & verus fanguis Domini , cum fymbolis copulatur, 
 dicimuseffe Symbolicum, five Sacramentalem : Sacrame-ntalem 
 autem modum vocamus, non qui fit figurativusduntaxat, fed qui 
 vere & certo fub fpecie rerum vifibilium reprscfentet, quod V>em 
 ctm [jmholis exhibet &■ offert, nempe (quod paulo ante diximus) 
 i/er/^;i^/:^r/^«/&fanguinemChrifti; utappareat, nos ipfius corporis 
 & fanguinis Chn^ifr^fentiam in Cana rctinere & delendere ; &" fi 
 quid nobis cum vere piis & doclis fratribus controverfiai eft, non 
 de re ij^fa, fed de pro^lentioe modo duntaxat, qui fbli Deo cognitus 
 eft, &:a nobis creditur, difceptari. fHere they fay, remipfam^ 
 
 i. e. verum corpm & 'verum fanguinem X^onnni cum fymbolis co^uUrt in 
 
 Ccna, Domini y mcdum vera ejfe fymbolicum v5< c] 
 5. 10. Next to come to our JEnglifti Divines. — Firft — Thus Mr. 
 
 Hooker y EccLPolit.<^.L6']4* p' I')!' • — * Wherefore fhould the 
 
 ' world continue ftill diftracied and rent with fo manifold conten- 
 
 * tions , when there remaineth now no controverfy, faving only 
 ^ about the fubjeft, where Chrift is: — nor doth any thing reft 
 ^ doubtful in this ; but whether, when the Sacrament is admini- 
 ' ftred, Chrift be whole within man only , or elfe his body and 
 ^ blood be alfo externally feated in the very confecrated elements 
 *; themfelves. 
 
 [This therefore was no doubt amongft the divided parties in 
 Mr. jhfo(?;terV judgment ; Whether ChrijFs natural body was only in 
 heaven^ or both in heaven and alfo in the Eucharifty { for if other- 
 therw ife; this is fo main a doubt that he ought not to have dif- 
 fembled it.] 
 
 — Again p. 360. — All three opinions do thus far accord in one, 
 ^ — That thefe holy my fterieS;, received in due manner, do inftru- 
 ' mentally both make us partakers of the grace of that body and 
 ^ blood, which were given for the life of the world ; and befides al- 
 ^ fo impart unto us, even in true and real, tho myftical , manner, 
 ^ the very perlbn of our Lord himfelf, whole,perfect,and entire. — 
 and p. 3 59. — ' His body and his blood are in that very fubjefl, 
 Svhereunto they adminifter life, not only by ett'eft, or operation, 
 ^ even as the influence of the heavens is in plants, beafts, men, and 
 ' in every thing which they quicken ; but alfo by a far more di- 
 
 * vine and myitical kind of union, which maketh us one with him, 
 
 * even as he and the Father are one. Thus 
 
Conctrn'ing the Rubrick oftht Englifli Llturpj, j 
 
 2. Thus Biniop^^Wrfrvj hi that much noted pa ifagc, Hfjff- ad §, ji^n^, 
 jifol. Bell. I, c, p. ii. — Qjiod Cardirulcm mn lata, nift volt nt em i. 
 & ultrojdixit Chriftus^Woi: clt corpus meiiin ; »or;. Hoc modo hoc cfl 
 corpus mcum. Nobis aut cm v oh if cum de oljtcto conienit, de modo lis 
 ^omnisefl. De Hoc ci}y fide firma te;^en;f^s^ quod Jit : de^ hoc modo e It 
 f nenije tra/jfuhflantiato '/t corpus pa':e^ de molo-fquo fiat, ut fit Per, 
 file In, five i2uir],five Siib,/;:e Trans, nullion inihi verbum ejl. Et quia, 
 verb urn nullum, merit o a fide ablcga^niis pocul : inter fcita SchoU for- 
 t'lffe^ inter Fidel artlculos non^tonimus. , f^uod dixiffe olimfertttr Du- 
 randus, ncutiquam nobis diJplicctjV crhum audimus,motum fcntiirrus, 
 inodani nelcimus, prctfcntiam credimus. P}\€fentiam , inqu^im^credi- 
 ?nus,nec msnus, qu.ii'nz'os^veram^ De moio pr^'snti^t nihil temert de- 
 fnimus , addo, nee anxie inqniramus'. non migis quam tn baftifno no- 
 Jfroj quomodo abluat nosfanguis Chrifli : non magis quam in Chrijii 
 incarnatione^ quomodo naturdi divin.^ humana in edndem hypojlafin unia^ 
 tur. Inter my fieri a ducimm {& quidem myflerium e[} Euchariftia ipfa) 
 c uj lis quod r el iquumefl debet igne abfumij idefl^ ut elegant er tnprimis 
 Patres, fide adorar/^ non ratione difcuti. — Again, 76. 8. c. p. 194. 
 fpcaking of the con]unfl:ion of Chrift's body with thefymbols; he 
 faith, — Ea nempe conjnnclio efl inter Sacr amentum vifihile^ & rem 
 Sacramenti invifibiltm \ qu£ inter humanitatem d^ divinitatem CI ri- 
 JH, ubi nifi Eutychen fapere vultis^ himianita^ in divinitatem non 
 tranfubftantiatur, — And a little farther , — l\ex Chriflum in Eu- 
 chariftia vere pr^fentern, vere & ador andum fl atuit . And — Nos vera 
 in myfleriis carnem Chrifli adoramm^ cum Ambrofio &c» [Here is 
 fuchaprefenceof ChriiFsflefli in the Eucharift acknowledged, as 
 is to be adored ; and this it feems no lefs the Bifhop's Religion, 
 than King James'^s.'] 
 
 Add to this, that paffage in If, Caufabons Letter written by the 5. u. n. 
 King's command to Card. Perron \ who, when the Cardinal 2. 
 would have joyned iffue with the King for trying the verity of the 
 Real prefence of Chrift's body in the Euchariil, in the King's 
 name declines any fuch controvcrfy, and faying that the conteit 
 was not about re/ i/er/V^/e;;^, but only modum^ returns this reply p. 
 5c. — Mtraturvero ferenijfimm Kex^ cum fateatur tuailliijlris iJigni- 
 tits, non cf swp'xV^)? quxrere vos^ ut cndntur Iran^'ubjiantiatio,ftd ut de 
 pr'^fentia veritate ne dubitetur^ Eccleftam Anglicanam, qu^ toties id ft 
 credere publicis fcriptis efl teslata, nee dum vobis ftciffe fatis: and 
 then, for explication of the doctrine of the Englilh Chuich in this 
 matter, recites the forementioned words of i^iJhop Jndyeivs, 
 / — Qjiod Cardinale?n non latet &c. 
 ^ 5. Thus BJLiliop Hdivi his Treatifc Depace Eccltfiajiica forre- ?^ 12, 
 
 con- 
 
g Coficernhg the Rubrick of the Engli Hi Liturgy. 
 
 conciling the Calvinifi and Lutheran (^w^liich Lutherans undoubted- 
 ly hold the fame natural body of Chrijl that is in heaven to be alfo 
 in the Eucharill, ) p. 78. ^—l{es apud utrcfque eadew^ reitantum ra* 
 tio diver fa, Tantulum diffidmm fatemtir qmdem non ejfe ntdlins mo^ 
 mtnti ; tanti effe, ut tarn nectfiartam orhi ChriHtano fratrum gratiam 
 tarn mirabiliter planeque divinitus coeuntem ahrumpere dtheat > id vero 
 ejly quodconfiantfjjtmenegamui, Neque nos foli fumm in ta fententia> 
 Mitto Fratres Polonos, Germanos, nofirarumpartium &c. Then at 
 laft he brings in the decree of the Synod of the French Proteftants 
 at Charanton^ in which the Lutherans are received to their commu- 
 nion , as agreeing with them in omnibus vera \religionis princip'isy ar* 
 ticulifquefundamentalibus, 
 f5'^3' 4- Thus liilhop Montague, Appeal jb. 2S9. — 'Concerning 
 
 ^ this point of Real Prelence, I fay, that, if men were difpofed as 
 ^ they ought, to peace, there need be no difference : for .the dila- 
 ' greement is only de modo prafentia : the thing is yeildedto on 
 ^ either fide , that there is in the Holy Euchar/Jl a Real Prefence. 
 
 * God forbid, faith Bifliop Bilfon, we fliould deny that the flefli and 
 '^ blood ofChrift are truly prefent, and truly received of the faith- 
 ' ful at the Lord's tabic. It is the doftrine that we teach others, 
 ^ and comfort our felves withal, p. 779. Of true Suhje'cl : And the 
 Reverend and Learned Anfwerer unto Bellarmins A^oXogy cometh 
 home to the Faithf or Popery if you willj condemned in Mr. Mon* 
 tague , who learned it of him, and fuch as he is. Nobis vobis cum 
 de objt^o convenit &c. — [He, you fee, reprefents the difference 
 between patties in the fame manner as Mr. Hooker \ i. e. none, 
 as to the point of the prefence of the fame body here in the 
 Eucharift, as it is at the fame time above in heaven.] 
 
 .C. 14. 5- Thus Archbifhop Lawd^ Confer, with f//^er, $. 35. n.^. 
 ' — The worthy receiver is, by his faith, made fpiritually partaker 
 ^of the true and real body and blood of Chrifr, truly and really, 
 ^and of all the benefits of his paffion. You Roman Catholicks 
 'add a manner of this his prefence (^Tranfubftantiation^ which 
 
 * many deny ; and the Lutherans 2. manner (^Confubftantiation) 
 ' Vv hich more deny. — And upon [^trufy and really'\ he notes in 
 the Margin Calvin s faying in i Cor. 1 1. 24. Neque enim mortis 
 t ant urn & rtfmreciionis fu£ beneficium nobis offer t Chnjlus^ fed corpus 
 ipfum^ in quo paffus efl & refurrexit, 
 
 lb,n. 'j,Funii. j. ' I hope A. C. dare not fay, that to believe 
 
 * tlie true fubftantial prefence of Chrift* is either known, or dam- 
 *^nabIeSchifm or Herefy. Now as many and as Learned Prote- 
 ftants 
 
Loncnntng the iw\v>ncK of (he ungiiin uturjiy. ^ 
 
 'ftants believe and maintain this, as do believe pofTibility of falva- 
 , tion in the Roman Church, t^T. and /^. n,i. upon BtlUrmin\ 
 words — Convey fiontm Pa//is &P^ini in corj/ti^ C" fiVJgtiinLm ChrijH 
 efft fubjhntialtm, fed arcanam & intffabilemj he faith ; ^' that if the 
 ' Cardinal had left out C(p//x'er/7r9>v, and affirmed onlyChriiFs real 
 [ by this he mcxns fubftantial , as alfo is affirmed by the Cardinal'] 
 'prefence there, after a myfterious and indeed an ineffable man- 
 ^ ncr, no man could have fpoken better, ^nd — §.'}'^.6.n. prwff. 4. 
 quotes alio Bilhop Ridlty\ Confeffion fet down in Fox\i. 1598^ 
 whofe \\'ords are thefe. ' — You [ the Tranfubfiantiali(is\ and I 
 *agreeinthis, that in the Sacrament is the very true and natural 
 ' body and blood of J eftuChr/Jiy even that which was born of the 
 'Virgin Mary, wlwdi alccnded into heaven, which fits on the 
 ' right hand of God tlie Father, d"^. only we differ in modo, in the 
 f way and manner of being there. 
 
 6. Thus Dv. Taylor, one of the lafl: who hath WTitten a ju.T: §,15, 
 ' Treatife on this fub jeft , i.§. 11. n. p. iS. Mt is enquired whe- 
 'ther, when we fay we believe Chritrs body to be really in the 
 'Sacrament, we mean that body, that flefli, that was born of the 
 
 * Virgin AZ/^ry, that was crucified, dead and buried? I anfwer. I 
 'know none elfe that he had, or hath; there is but one body of 
 ' Chrift natural and glorified : but he that faith that body is glori- 
 
 * fied, which was crucified, fays it is the fame body, but not after 
 ' the fame manner i and fo it is in the Sacrament,we eat and drink 
 
 * the body and blood of Chriit that was broken and poured forth ^ 
 ' for there is no other body, no other blood of Chriil: : but tho it is 
 
 * the fime we eat and drink, yet it is in another manner. And 
 
 * therefore when any of the Proteftant Divines , or any of the Fa- 
 ' thers deny,that body which was born of the Virgin Mary^ that was 
 ^ crucified, to be eaten in the Sacrament, ^s Bertram^ asS. Hierom, 
 ^2isClcmens jilexandrinu<s ty^prcdy affirm; the meaning is eafy, 
 ' they intend that it is not eaten in a natural fcnfe:and then calling 
 ^ Corpus Jpiritf/aky the word /pirituale is not a fubftantial predica- 
 ' tion, but is an affirmation of the manner ; tho in difputation-it be 
 'made the Predicate of a Propofition, and the oppofite member of 
 ' a Di(Hn£liuii. That Body which was crucified is not that body, 
 ' that is eaten in the JSacrament, if the intention of the Propofition 
 ' be to fpeak of the eating it in the fame manner of being : but that 
 ' body which was crucified , the fame body we do eat, if the. 
 ' intention be to fpeak of the func thing m feveral manners of be-. 
 ^ ing and operating ; and this I noted, that wcmay not beprcju- 
 ' diced bv words, when the notion is certain and eafy. And thus 
 
 C to 
 
JO Corfcerning the Kubrick of the Englilh Liturgy. 
 
 ' far is the fenfe of our doflrine in this Article, [//ere m fee thu 
 Doff or becomes fuch a zealous advocate of this Cauje as to frame 
 an anfver to all fuch Jay ings in the fathers , as may feem by the exfreffion 
 to import , as if the fame body that was crucified were not 
 eaten here by us in the Sacrament ; and defends the contrary,"} 
 — Again J. 12. p.288. ' They that do not confefs the Eucharift to 
 ""betiieflefh of our Saviour, which flefh fufferedfor us, let them 
 
 * be Anathema, But quo mode is the queftion &c. See p. 5. where 
 he will {vdVtffiritual prefence [^his Book hearing thisTitky The Real 
 prefence and Spiritual of Chrift &c.1 underftood to be particu- 
 lar in nothing, but that it excludes the corporal and natural man- 
 ner , \_not fpiritual frefence therefore j fo as to exclude corpus Do- 
 mini , hut only the corporal or natural manner of that hody\ : now 
 by exclufion of the natural manner is not meant ('furely) the ex- 
 clufion ofnaturey or of the thing it lelf, (for, then, to fay a thing is 
 there, after a natural manner, were as much as to fay, the thing is 
 not there :J but the exclufion of thofe propertiQs which ufually ac- 
 company nature, or the thing. — fee p. 12. where he allows of 
 the term fuhfiantialiter ; and of that expreffion of Conc.Trid. Sa^ 
 cramentaliter prajens Salvator nojler fuhfiantiafua nobis adefl. — and 
 in the fame page he faith, when the v^ ox A Real prefence hAtniQA 
 by fome Protefl:ants,it is taken for natur^l^d,nd not for in rei veritate. 
 
 i. 16. 7. Thus Bifhop /br^ex ^e Euchar/Jlia, 2./. 2.^.9.5. — ^ An 
 
 ^ Chriftus in Euchariftia fit adorandus , Proteftantes faniores non 
 ^ dubitant. In fumptione enim Eucharifliae (ut utar verbis Archie- 
 ^ pifcopi Spalatenfis) adorandus eft Chriftus vera latria, ficjuidem 
 ^ corpus ejus vivum & gloriofum miraculo quodam ineflPabili digne 
 ^ fumenti praefens adeft, & haec adoratio non pani, non vino, non 
 ' fumptioni. non comeftioni, fed ipfi corpori Chrifti immediate per 
 ' fumptionem Euchariftioe exhibito, debetur & perficitur. — And 
 Ih\§.S. ^' — Immaniseft rigidorum Proteftantium error, quine- 
 
 * gant Chrifbm in Euchariftia effe adorandum, nifi adoratione in- 
 
 * terna & mentally non autem externo aliquo ritu adorativo, ut in 
 
 * geniculatione aut aliquo alio confimili corporis fitu ; hi fere om- 
 *nes male deprcsfentia Chrifti Domini in Sacramento, miro fed 
 'vero modo prosfentis, fentiunt. — Again?./. i.c,§.ic. ' — Di- 
 
 * cuntetiam fdepiffimefanftiPatres in Euchariftia oflterri & facri- 
 
 * ficari ipfum Chrifti Corpus, ut ex innumeris pene locis conftat;, 
 ^ fed non proprie & realiter omnibus facrificii proprietatibus ferva- 
 *tis; fed per commemorationcm & reprsefentationem ejus quod 
 ^ femel in unico illofacrificio Crucis, quo alia omnia facrificia con- 
 ^ fumma vit Chriftus fummus Sacerdos nofter, eft peraftum ; & per 
 
 piam 
 
Comerning the Rubiick of the Engli/]] Littcrgy. i x 
 
 ^ plain fiipplicationcm, qua Ecclcfix minilhi propter unici illius fa«- 
 *crificii pcrpctuam viftimam, in Coelis ad dcxtram Parris affillc^a*. 
 
 * icm, vSc in lacra mcnla modo inctlabili pnxlentcm, Dcum Tatrcni 
 ^ liuinillime roganr,ut virtutcm h gratiam liujus percnnisi vidimx, 
 ' Ecclcfix Ilia', ad omncs corporis & aniinae ncccditatcs efficaccm & 
 ^falutareni elTe velit. [Here is acknowledged i. Chrifti corpus in 
 facra rnenfa modo irjeffahili prc^fens. 2. Hoc corfm ohUtum in Eu^ 
 charijftjt utfacrificimn Deo Patyi. j. Ipp corforiChriJlt ut fr^ftnti 
 in Euchanjlia mirncuto ^uodam intjf chilly immedtAte debita adorati^ 
 verdLatrU.'] 
 
 8. Thus the Archbifliopof 6;t>^/^/^(? much-what to the fame j^ j^^ 
 purpofc , de Rep. EccL 7. /. 11, c, 7. $.. *Si fccundum veritatcm 
 
 * qui oigne fumit facramcnta corporis & fanguinis Chrifti,ille vere 
 ' &reahter corpus & fanguinem Chrifti, ia le corporahter, modo 
 ' tamen quodam fpirituaU, miraculofo & imperceptibili fumit; om- 
 f nis digne communicans adorare poteft & debet corpus Chrilli 
 ' quod rccipit ; non quod lateat corporahter in pane, aut fiib pane, 
 ' aut fub fpeciebus & accidentibus panis ; fed quod quando digne 
 'fumiturpanisSacramentahs,tuncetiamfumitur cum pane Chri- 
 { iii corpus reale ilU communioni reahter pra^fens. 
 
 8. And thus Mr. Thorndyke in his Epilogue to the Tragedy, j. ig* 
 5./. j.f./'. 17. — ^That which I have already faidis enough to 
 
 * evidence the myftical and fpiritual prefence of the flefh and blood 
 ^ of Chrift in the Elements as the facrament of the fame, before 
 ^ any man can fuppofe that fpiritual prefence of them to the foul, 
 
 * which the eating and drinking Chrift's flefli and blood fpiritual- 
 ^ ly by living Faith importeth. — and Ih.i. c, p. 10, ' when it fol- 
 lows, He that eateth and drinketh umvorthily , cateth and drinketh 
 ' damnatioft to himfelf, not difcerning the LordHs body ; unlefs a man 
 
 * difcern the Lord's body where it is not, of neceffity it muft there 
 ^ be where it is difcerned to be, C^r. and j./. 23. r./?. 225. hefiith, 
 ' — that anciently there was a refervation from communion to 
 ^ communion : and — that he who carried away the body of our 
 ' Lord to eat it at home, drinking the blood at prefent, might rca- 
 ' fonably be faid to communicate in both kinds. Neither can 
 ^ (faith he ) that Sacramental change which the Confccration 
 ^ works in the Elements be limited to the Inftant of the AfTcmbly ; 
 
 * tho it take effed only in order to that Communion, unto which 
 ^ the Church dcfigneth that which it confccrateth. — and ^ /. 5- 
 r. p. 44. — Having maintained that the Elements are really change 
 
 ,/ ' ed, from ordinary bread and wine into the Body and Blood of 
 ^ Chriil myfhcally prefent as in a Sacrament, and that in virtue of 
 
 C 2 tlu- 
 
1 7. Concern: tig the Riibrick of the Englilli Liturgy. 
 
 ^ the Confecration, not by the Faith of him that receives ; I am to 
 
 * admit and maintain whatfoever appears duly confequent to this 
 
 * truth : namely, that the elements fo confecrated are truely the 
 *facrificeofChriil upon the Crofs, in as much as the body and 
 ^ blood of Chriliare contained in them, &c., — and then^. 46. he 
 farther colleftetli thus. ' — And the facrifice of the crofs being 
 ' necelTarily propitiatory and impetratory both, it cannot be de- 
 
 * nied that the Sacrament of the Eucharilt, in as much as it is the 
 ' fame facrifice of Chriit upon the Crofs , — is alfo both propitiato- 
 ' ry and impetratory. and j. /. jo. ^./?. 3 5c. — 'I fuppofe (^faitb 
 
 * he) that the body and blood of Chrift may be adored vvherefoever 
 ^ they are, and mull be adored by a good Chriftian, where the cu- 
 'ftom of the Church, which a Chriftian is obliged to communi- 
 ^ cate with, requires it. — And p 351. — ^ Not to balk the free- 
 ' dom which hath carried me to pubhili all this ; I do believe,that 
 
 * it was praftifed and done [/.e. our Lord Chriji really nor/hipped in 
 ^the Eucharijl'] in the ancient Church, which I maintain from the 
 ' begining to have been the true Church of Chrift, obliging all to 
 
 * conform to it in all things w^ithin the pov/erofit: Iknow the 
 ' confequence to be this, That there is no juft caufe why it 
 ^ fliou'd not be done at prefent, but that caufe w^hich juftifies the 
 
 * reforming of fome part of the Church without the w^hole. 
 \^Here is acknowledged i. Prefently upon Confecration a prefence of 
 Chriffs Body and Blood with, or in^ the Element Sy before any pre fence of 
 them to ti:efoulhy a living faith ; of which body becoming hereprefenfy 
 the unworthy receivers are f aid to be guilty^ i Cor. 11. 29. — 2. A 
 permanency of this body and blood with thefe fymbols in the refervo.tiott 
 of them ^ after the ajftmbly had communicated, 3. The Elements jo con^ 
 fecratedj in a^s much as the body and blood of Chriji is contained in them^ 
 affirmed to be truly the facrifice on the Crofs, — 4. Adoration of thit 
 Body and Blood as foprefent^ to be a duty^ an-d anciently praiiifed,~] 
 
 CHAP. 
 
 V. 
 
n. I. I 
 
 Conc.rmng tk Kubrick of the EngHfli Liturgy'. i j 
 
 CHAP. III. 
 
 ConftcUrAtiorfSonthezd.QlftrvdhUj Th.tt a n.tttrral Body cannot b^ in 
 
 manv places at once. 
 
 « 
 
 THis I had to reprefent, and thefe vvitnefTcs to produce agaijiil J. lo, 
 the iirllObfervablj; the protefiloa made in this .Declara- 
 tion, That the njitural Body and Blood of Chyijl art not in thehioly 
 Sacrament of the Eticharif. It were an eafy task here to back the 
 teftimonvof thefe Writers with thofe of the Fathers to the fame 
 purpofe ; but I conceiv^e it necdlefs, fnice the fame Piorellant 
 Writers here cited urge the authority of Antiquity, as a chief in- 
 ducement and motive of this their Aflertion. Now then to confw 
 der the fecond, the urging for fuch Non- prefence, this reafon ; 
 becaufe it is againf the truth of a natural body to be, or becaufe a na- 
 tural body cannot truly be, in more places than one^ at one time, 
 
 I. Here alfo, firft, Ifind Proteftants, and elpecially our Enghfii j^ 20. 
 Divines generally to confefs the prefence of our Saviour in the Eu- 
 charill to be an inerrable myllery, (which I conceive is fiid to bo 
 fo inrefpeft offomething in it oppofte and contradictory to, and 
 therefore incomprehenfible and ineffable by, humane reafon.^) For 
 this thus C^/z^//^ himfelf long ago in the beginning ofthvi Refor- 
 mation, Injl, 4. /. 17. c. 24. §. " Ego h':c myllerium minime ratio- 
 ' nishumanx modo metior, vel nature legibus fubjicio. — Huma- 
 'nx ration! minime placebit [_that rvhich he a{jirmi\ penetrare ad 
 
 * nosChrifti carncm, ut nobis fit alimentum. — Dicimus Chriftum 
 ^ tarn externo fymbolo, quam fpiritu liio ad nos defcendere, ut ve- 
 ' re fubftantia carnis fuas animas noftras vivificer. — In his panels 
 ^ verbis qui non fentit multa fubelTe miracula, plufquam llupidm 
 ^ cfl: : quando nihil magis incredibile, quam res toto coeli & terrce 
 'fpatio diffitas ac remotas, in tanta locorum di(l:antia,non tantunT 
 < conjungi, fed uniri ; ut alimentum percipiant animx ex carnc 
 
 * Chrifti : [Nihtl magis incredibile ; therefore not this more incre^ 
 dtble , that Id: m Corftis pott ft effe in diver fts locisfimnL'] — And $.32. 
 * — Porrode modo fiquismc interrogct, fatcri non pudcbit, fubli- 
 ^ mius efTe arcanum, quam ut vel meo ingcnio comprchendi, vel 
 'enarrari verbis queat. — And §.2 5.Captivastcnemusmentes no- 
 •ftrasne verbulo duntaxat obftrepere , ac humihamus ne infur- 
 ' gerc,audeant. — Ncc vero nefas nobis ciTeducimus, fanftxVir- 
 
 , ' ^ ginis exemplo, in re ardua fcilcitari, quomodo fieri poffit ? See 
 moTQ. Ibid, §. J, liVatur£ legibw nonfulficio, — humane rationi mi- 
 nime 
 
1 4 Conctrnlng the. Rubrick of the Englini Liturgy. 
 
 n'mepUcity — quo^'?: o Jo fieri potejl'] — Surely thefe argue fomething 
 
 in it leemingly contradiftory to nature and humane reafon. 
 
 §., 20. Thus King James of the Eucharijl^ in his anfwerto Cardinal 
 
 n. 2c Perronhy Caufahon. — ^ Myfterium iftud magnum effe humano 
 
 ^ ingenio incomprehenfibile, ac multo magis inenarrabile, Ecclefia 
 
 * Anglicana fatetur &■ docet. 
 
 j^ 2Q^ And thus fpeaks Dr. Taylor iwReal^reJencey $. ii. n. 28. after 
 ^'^ ^ * that he had numbred up many apparent contradiftions, not only 
 in refpeft of a natural^ but, as he faith, of an ahfolute, poffibility of 
 Tranfubftantiation, (from/>. 207. to/>. 3 37 J ' Yet (faith he>) let.it 
 ' appear that God hath affirmed Tranfubftantiation, and I for my 
 ^ part will burn all my arguments againit it, and make publick a- 
 ^ mends : [^all my arguments , i. e. of apparent ContraAiSlions and 
 *- ahfolute ImfoffibiUties.'] And ;?. 28. To this objedion, ^^ That 
 ' we beUeve the do£trine of the Trinity, and of the Incarnation,of 
 ^ our Saviour's being born of a pure Virgin, &c, claufo uteroy and of 
 ^ the Refurreftion with identity of bodies (in which the Socinians 
 ^ find abfurdities and contradiflions ) notwithfl:anding feeming 
 Mmpoffibilities ; and therefore why not Tranfubftantiation? 
 He anfwers, that '^ If there were as plain Revelation of Tranfub- 
 
 * ftantiationja*? of the other, then this Argument were good: and 
 ^ifit werepoffiblefor ten thoufand times more arguments to be 
 
 * brought againft Tranfubftantiation, [ of rvhich ten thoufand then 
 fufpofe that thu he one^ that Idem corpus non poteft effe fimui in du- 
 obus locis] " yet we are to beUevc the Revelation in defpite of 
 ^ them all. \_Novo none can believe a thing true^ upon what motive fo- 
 ever J which he firfl knows certainly to he falfe^ ory which is all one., 
 certainly to contradict. For thefe , we fay , are not verifiable by 
 divine power , and ergo here^ I may fay^ jhould Divine Tower de- 
 dare a truths it wotdd tranfcend it felfP] —Again, in Liberty of 
 Prophecy, 20. §. 16- n. he faith, ^^ Thofe who believe the Trinity in 
 
 * all thole niceties of explication which are in the School , and 
 ^ which now adays pafs for the doftrine of the Church , believe 
 ^ them with as much violence to the principles of natural and fu- 
 ^pernaturalPhilofophy, ascan be imagined to be in the point of 
 Tranfuhjiantiation. Tet Tfuppofe him/elf denies no fuchdo^rine about 
 theTrinity^that is commonly delivered in the Schools. 
 
 5* 2 1. 2. I conceive, that any one thing that feemeth to us to include 
 a perfect contraditl:ion, can no more be effefted by divine power, 
 than another, or than many other the like may : therefore if 
 thefe men do admit once, that fome feeming contradi£tion'to rea- 
 fon may yet be verified in this Sacrament, for which they call it 
 
 an 
 
COficernirJg the Rubrick of the Englifli Liturgy. I^ 
 
 an inffdhle myUaj \ I fee not why they fhould deny, that this par- 
 ticular feemingcontradiftion, among the reft, oftht fame body he- 
 if9g at the fame time tn fever al places^ yet by the divine power (I fay 
 not />, tor the knowledge of this depends on Revelation, but) may 
 he, i'o verified. 
 
 J. r cannot apprehend but that thefe Writers muft hold this ^ ^^ 
 particular (eeming contradidlion, or fome other equivalent to it, 
 to be true ; 1<) long as tliey do affirm a real and fubjlantial prefnce 
 of the very Body ot'Chrilt to the worthy communicant here on 
 earth, contradiltintt to any fuch other real prefence, as imphes 
 only a prelence of Chrift's body m its virtue^ efficacy^ hentfits^ fpirtt^ 
 &c. which is tlie Z^iinglian real prefence. For fuppofe our Savi- 
 our's body to be (as they will have it) only naturally or locally in 
 heaven; ytt'iixht fubjlance, the ejfence, the reality of this Body 
 ^however ftript of its natural properties, all fuch as being not the 
 very effence ofit, are removeable from \tfer potent i am divinam) 
 be here on earth in the Eucharift, when it is alio in Heaven, (be it 
 here prefent to the fymbols^ or to the receiver^ or to any thing elfe, 
 it matters not : ) we muft affirm that this effence or fubfiance of the 
 fame body at leaft is at the fame time in diwtx'^ places ; or i^if we 
 will have this effence to be in heaven only, as in a place) in divers 
 i^/V, which is every whit as feeming contradictory as the other. 
 and whoever will grant, that an Jngel by divine power may be at 
 the fame time in two feveral ubi^Sy cannot reafonably deny tliat a 
 Body may be fo, in feveral/Z^^ej-; or in one place, and in another r^^/. 
 I fay then, that this Propofition, ^that the fame Body is at the fame 
 time ir? divers places,'] or another equivalent to it, muft be conce- 
 ded to be true, fo long as we affirm the effence of our Saviour's bo- 
 dy to be here on earth in the Eucharift at the fame time, as it is 
 alio jn Heaven ; unlefs we defend one of thefe two things; ei- 
 ther. 
 
 I . That this Body is both here and there by an incomprehenfible conti- r ^ ^ 
 nHiUion,a^ it were, thereof ^ /^which founcls fbmewhat hke the ubi- 
 quity of fome Lutherans) for which fee the words of CVi;/> quoted 
 before §. 8. Res totocctli & terr^e fpatio difjnas ac remotas conjungi & 
 uniri 8c c. words ufherM in by him with a nihil inagis incredibile. 
 [But then, as fome feem thus to make Chrift's Body that is in hea- 
 ven, by a certain prolonging or continuation incomprehenfible (as 
 their exprcffions feem to import^to be joyncd,upon an aft of faith, 
 to the foul of the worthy Receiver here on earth, whilft yet the 
 /ame body is ftill only in heaven, and there no way at all enlarged 
 '"'^ initsdimenficns; fo why may not others as probably make the 
 
 fame 
 
1 6 Co^cernhg the Rubrick of the Englifih Liturgy . 
 
 fame body that is in heaven, by a certain AifcontinuAtion ineffable, 
 to be prefent here on earth, upon the a£t of confccration, to the 
 fynibols or receiver, tho it be in both thefe places only the fame 
 body riill, and not nmhiphed in its elTence ? As the fame Soul'is 
 totally in the Head and the Foot; yet this Soul not continued in 
 thefe two places or Vbis^ neither by its parts, fince it hath none ; 
 nor by two totals, fince in both it is but one : and fuppofe one foot 
 ofthis body doth ftand in the water, the other on the land; the 
 fame Soul being totally in both thefe feet, confequently will be to- 
 tally in the water, and totally not in the water, but on the land/ 
 and fuppofe again the two f^et cut off from the body, and yet pre- 
 ferved Itill alive, /.e. the foul, that dki before, ftill informing them 
 perpotentiam dl'vinam^ (which we fee naturally done in many In- 
 fefts : ) the fame foul will be now, totally in the water, and to- 
 tally on the land, without continuation (^if I may fo fay^l of it fdf. 
 And fuppofe again this body, which it informes, to increafetoa 
 much greater bulk ; and the fame foul will be now in many more - 
 places than formerly without any augmentation of it felf. And 
 why the fime things may not be faid of I?^i/ej,when flript of quan- 
 titative dimenfions ; or how far fbme properties of Spirits may be 
 communicated to them , (fdva. e^entici corporis) who can fay ? 
 ilm.22.2 What our Saviour faid to the Sadduces relufting to believe a revela- 
 tion concerning the refurreftion of the fame numerical body, be- 
 caufe involving in it very many feeming contradiftions , Erratis 
 mfcientes Scripturas ^ neque virtutem Deiy may as well be faid in this 
 great myftery of the Eucharifl:.] 
 ^4' Or2/)',unlcfs we Vvdll explain our felves, that, by the efe^tia/y 
 realyfubjlantial prefence of Chrif^s Body in the Eucharifl rre mean 
 only the prefence of the true md red ejfeBj hkffmg^ virtues^ of this 
 Body, (asDr. T/y/^r fometimes feem.stodo,^) but this is, after pro- 
 feffing with the highefl: in our words, a relapfmg into Tuuinglianifme 
 i'iiom'fenfe, [I will fet you down the Doftor swords, {Real Pre- 
 fence 5. 1 1. ». 17.) where, after he hath faid, ^^ that there is not in 
 ^ all School-Divinity, nor in the old Philofophy, nor in nature, any 
 ^ more than three natural proper ways of being in a place, circum^ 
 fcriptizfc, definitive yrepktivej and that the Body of CAr//? is not in 
 the Sacrament any of thefe three ways, (^quoting Turrecremata for 
 it) he replies thus to thofe Schoolmen , that rejefting thefe three . 
 ways, do fay, that ChrijFs Body is in a fourth way viz. Sacramen- 
 tally in m.ore places than one. — ^' This, faith he, is very true ; 
 ^ that is, that the Sacrament of Chrift'^ body is [/> more places than 
 *- cne^ ; and fo is his Body lin more places than one'] figuratively, ^^-*^ 
 
 tro- 
 
 n. I. 
 
C\inctrni/ig the Rubrick o/tk EngUlli LitHr^y, 17 
 
 * tropically, rcprefc^ntatively in being [or (Jfe/dcey'] and really in e/^ 
 'fill 2inAhI JJin^, But this is not a ndtural real being in a place, 
 , but a relation to a pcribn. TJius lie. But if thus Chrid's Body 
 be held by us, as to its eilence, only dgarAtivtlyy tropically ^ and re- 
 fref^ntatfvt/yiw more places than one; and rd:;^//)' in tlioie places 
 <jnly in its f^t// and ^/^y/i/fjf, what will become of our — prxenti- 
 dm ncn mims quam ilii veram , (fee before $, 11.) if others hold the 
 prefence of ChrilFs very efftncc and///^//4;/re in the Eucharift , w^ 
 only die prefence there of its effect and bUIJing ? 
 
 Now as to the proper mode (which the Dr. here agltatesj of 
 ChrilFs Body being fubihntially in the Sacrament, whether it is 
 €trcur?jfciipti:e,defimtiiey or Ibme other way ; it is true, that the 
 -Schoolmen do not all agree on one and the fame. S. Thomas^ Du- 
 rand, and feveral others, deny the body of Chrift to be either ^/r- 
 f//w/fr/^r/T'e, or ^(////r/Ve in this Sacrament, and proceed to affirm 
 that Idem Corpns rion pot^fi^per miracuUm^ q\' potent i am divirjam, cjp^ 
 tnplurtbfi^ locisfmuly \.Q. local termor, in the forementioned wayes, 
 Circumfcriptively or Definitively. 
 
 iiut you may note, i. That they take r/>^/^;;?/^r//?//z'e, znd defi- 5.24. 
 nitive, in fuch a fenfe, as that thefe two do exclude, not only fuch nc2« 
 a bodies being ii^^/j^/ze, every where; but abfolutely its being ^//i^/, 
 any where elfe; and that thele modes of Prefence would infer^ 
 that the fame individual is divided from it felf, (contrary to the 
 n^itiKQ of Mtviduum, or unumj if fuch body Hiould at that time 
 be any where elfe. See S. Thorn. SuppL q. 85. art. j, ad 4"" — and 
 ^a q. 76. art. 5. where he faith, that that is circumjcriptivc in locoy 
 ^ quod nee excedit, nee exceditur. — And fee Z)//r^W, his follov/er, in 
 4. fent. 44.d. q.6. where he argueth 'very clearly thus ; — '' Exi- 
 .'. lieiitia unius corporis fimul in pluribus locis implicat expreiTe con- 
 
 * tradiftionem ; quia illud quod ell circumfcriptive in dillantibus 
 ' locis oportet quod fit dilfindum diftinftione locorum ; quia 
 
 ^ quicquid eft circumfcriptive in loco aliquo , totum continetur ab 
 ^ ipfb, ita quod nihil content! eft circumfcriptive extra continen- 
 
 * tern. Propter quod ilia qux funt in diltinctis locis circumfcrip- 
 *" tivT, neceflario diftinda funt ; &, quia eft contra rationem unius 
 ' quod fit dilHndum, ideo fi unum corpus efTet in pluribus locis 
 ' circumfcriptive, efTet unum*&: non unum feu indiftinftum ; quod 
 ' implicat contradictionem. 
 
 -2. That they put a third way of prefence of Chrift's Body in J. 24, 
 theEucharift, real and true, and tho not per modum qunntitatis at- n. ^. 
 ^ menfivc?^y^tp'^r modum fubfiantia^^ which tliey fay is a mode pro- Aour. j^. 
 per to this Sacrament, and fuch as hinders not the fame body at ^^^"J-^- 
 
 D tlie 
 
iJ CoffCtrning the Ruhr ick of the Englifli Liturgy. 
 
 the fiimc time to be alibi^ clfewhere, and yet to remain, tho it be 
 elfc where, indivifnm in fe ; which the other Prefences, in their ac- 
 ceptionofthem, do hinder. Of which thing thus Durand con- 
 tends ^, That Chrift's Bodv is prefent in the Sacrament ratione fo- 
 
 In 4.ienr. ,, r - i i ■ • \ • j •' 
 
 1. .d. q.i. ^^t*s fr^fjtntta m locum y not ratione conttnentt^ either ctrcumjcrtptive 
 ov definitive. — ^ndthsit Quodejl fr^fens loco hoc modo.foteji effe Ji- 
 /n/fl pr^fens inplnrih/^ locis y ficut Angelusj faith h^y eji frafens om- 
 nibu4 corporihm qu^poteji mcvtre. 
 
 5. 24. n. Mean-while other Schoolmen and Controvertifts take Uberty to 
 4- diflent from thefe. See Scotu^ in 4.fent.dift.io.q.2. and Bellarm, de. 
 
 Euchar. J. 1. 3.C. and it feems not without reafon.. For, why 
 fliould this their Suhftantial or Sacramental way f'as real and true as 
 any of theother^of Chrift'sBody being at the iame time in hea- 
 ven and in the Eucharift, confift with this Bodie's remaining indi* 
 vifum infe\ more than the circumfclptive or definitive way, rightly 
 underftood, and freed of their hmitations ; or, why impofe they 
 fuch a notion on thefe two ways, that they muft imply an exadt 
 adequationof the place and the placed, or exclude it from being 
 atallany where elle ; any more than the other Subftaatial or Sa- 
 cramental way (^which they maintain^ doth ? 
 
 Thus far I have ftept afide, to fhew, that the DoQiorreceives no 
 advantage here, for the denying the ElTential or Subftantial pre- 
 fence of Chrift's Body intheEucharilt, from the difference in the 
 Schools concerning the Mode thereof, whilft all of them agree 
 both in fuch Subftantial prefence, and alfo in Tranfubftantiation. 
 5,25. Confequently to what hath been faid I gather alfo Firll:,. that 
 if we do not tdk^prafentia corporalis ox pdfentia naturalis in fuch a 
 fenfeasthey imply the prefence of fome corporeal or natural acci- 
 dents or properties by divine power feparable (asibmeare, tlie ef^ 
 fence ftill preferved/and who knows exaftly how many : in which 
 refpsft ChrifPsbody is denied, as by the Englifljy fo by the Rowan 
 and Lutheran^ Churches, to be in the Euchanft tnodo corpcreo or na- 
 turali:) but take them as they imply the corporeal or natural prefence 
 of the t fence orfihflance of tliis Body ; thus will Real or Ejfential 
 prefence be the fame with corporeal and natural. And therefore 
 thefe words \^Real and ejkntial prefence^ feem as truly denied to be 
 in the Eucharift, by the firft compofers of the forefaid Declaration 
 in the latter end of K» Edward'' s dayes, as the words [Corporal and 
 Natural prefence'] arein this -id. Edition thereof in A.D. 1661. I 
 fay the pne,thee//e;^/^/^/ or /^^^;^//W, denied to be there,as much as 
 the other, the natural: whenever this* reafbn in both is added for 
 it, viz. becaufe Idem corpus non potejl ef[e fimul in diverfts locis. For 
 
 thi.s 
 
Concerning the Rubrick of the Englifli Litt^gy. z^ 
 
 thisreafon fccms ncceflarily to exclude the one, as well as the o- 
 ther, the real and ejfend.tl prcfencc, as well 3,3 corporal Sind roaturaL 
 
 Indeed the prclent Rubrick hath only thefc words, f that no §. 26^ 
 ^ adoration owglit to be done unto fny cor{)or:'.l prefence of Chrift's 
 ' natural flelh and blood J whereas that in King Edward's time 
 hath thele, Q^'that no adoration ought to be done unto any red 
 ^ and e//e^7/M/ prefence of Chrift's natural flefh and blood,] t\\z 
 words /^<?^/ and cj[/e/;r/^/ then, being now changed into Corporeal j 
 and this feems to be done with Ibme caution for the prefent 
 Church her maintaining ftill a real and t'jjential prefence of Chriffs 
 body in the Eucharift; whereas thofe in the letter time of King 
 Edward^c^m to have denied it. [For as the firft dayes of this 
 Prince feem to have bin more addifled to Luthramfme^ fo the 
 latter dayes to ^«///^//^«//w; as appears in feveral expreffions of 
 Bifhop /^/^/e;', /^fee his lalt examination in Fox p. 1598. and his 
 ftating the firll Queftion difputed at Oxford about the Real Pre- 
 fence,^ and ofPere^-M^r/^r.^ When alio this Queftion, An Cor- 5,^. ^.^^ 
 fiisChriJltrealiter 'vcl fubjiantialiter adft in E/ic/jariflia, \k. -Oxford^ ru% O.on. 
 was held negatively .; and when all thofe alterations were made Jg^^'^'^L 
 in the Forme of the Service of our Lord's Supper (^mentioned be- ss! ^'^ 
 fore in the begining of this Difcourfe) th^t might leem to fa- 
 vour any prefence of Chrift's Body in relation to the iymbols.] 
 But here I fay, if the words of the former Rubrick, realdiwd effen^ 
 tial, were by the late Clergy changed into corporal on any fuch de- 
 fign, that fo the Real and elTential prefence might be ftill by them 
 maintained ; then I ask here, how can the fime rcafon be itill re- 
 tained in their opinion thus altered? For, this reafbh, [jhat the 
 fameBody cannot be at once in feveral places'] as I have laid, eombats 
 as \\'ell a re,il dnd ejfential pr^G^ncQy which they now would ll'cra 
 to allow *, as a corporal, which they reie(0:. 
 
 2. 1 infer; that let them cxprefs this elTential or fubftantial 
 prefence of ChrilFs Body in the Euchariit, ftill defended by them, ^' ^7 
 how theypleafe, by callng it Myjlica^ Spiritnahs^ Symholica^ Sacra- 
 /nentalisy or the like ; yet if tlie prefence of the Elfence or Sub- 
 itance be Hill retained, they are eafed no more thus, from main,- 
 tdlnmgj thd,t Idem corpus potejl effe in dffob//s locis (ox uhi) fimul, thfin 
 any other partv^ which hold any grolfcr prefence there. And 
 therefore lijppoic, if you will, a body c'lothM with all its uflia-I ac- 
 cidents of quantity and dimenfions , and of quality (except yoij 
 wiJJ number alio this amongl> them, to po^e[s but one place y a^id 
 ^^ceptyou will annex to cn-dL^nfcfiptivc o\: dtfinitii^'e tiie fenri* 
 cl;ions menticiicd before 5.24. n. 2 J ; and it may no leis f svhcn liicj? 
 
 D 2 * is 
 
i^ Comernlrtg the Rubrick of the EngUHi Liturgy, 
 
 is the divine pleafure^ be, thus, at the fame time in many places, 
 than when itript of them: for the fame feeniing abfiirdities and 
 contradictions follow, from an Angel's, or Soifl's being at the fame 
 time in two diftinft definitive «feV, without any continuation f if I 
 may fo layj of its efTence between thefe ubPs ; as do follow from a 
 body fb qualified being in two circumfcriptive places without the 
 like continuation ; as you may fee in perufing the common ob- 
 jcflions that are made againft: plurality of places. 
 Qe Eachar. For as Cardinal BelUnmn prefTeth well to this purpofe : * — Si 
 ••3- ^' 3' ' quis objiciat aliam eife rationemcOrporum, aliam fpirituum, is fa- 
 ' cile refslU poteft. Nam ratio cur corpora non videantur pofTc 
 ^ elTe in pluribus locis non tam eft moles quam unitas. — Ideo au^ 
 ' tem non videturpoffeelTe, quia non poteft diveUi a feipfb: &vi- 
 Metur neceffario debere diveUi ac diftrahi a fe, fi ponatur in variis 
 ^ locis. Porro ifta repugnantia qux fumitur ab unitate rei non mi» 
 ^ nus invenitur in fpiritu quam in corpore : utrumque enim eftur 
 ^ num, 8f a fe dividi non poteft. Quare perinde eft in hac quaefti- 
 ^ one five de Corpore five de Spiritu probetur, {^and I add^ five de cor^ 
 * pore e//e;7^/W/, five de naturali.'} The hke things he faith of a 
 Sacramental prefence , and not per occupmonem loci; (b this prefence 
 be real. Qufredispr^fenti^^ faith he, in tot AltArihus & non in locis 
 intermediis non minus toiler e videtur indii/ifwnem reiy quam rep let io 
 plurium locorum, 
 5*28. This being faid from $.22. That, in my apprehenfion either 
 thefe our Englijh Divines muft affirm this Propofitionof one body at 
 the fame time being in more places than one, or fome other equivalent 
 to it, to be true ; or muft ceafe to aflert any realy e[fential, or fub^ 
 fiantial prefence of Chrift'^s body in the Eucharift, contradiftinfl: 
 tothefenfe of th^ Xuinglians. 
 
 4. It feems to me 5 that fbme of tlie more judicious amongft 
 them heretofore have not laid fo great weight on this philofophi- 
 cal pofitioil , as wholly to fupport and regulate their faith in this 
 matter by it, as it ftands in oppofition not onely to nature's but the 
 divine power : becaufe they pretend not any fuch certainty there- 
 of; but that, if any divine revelation of the contrary can be fhew- 
 ed, they profefs a readinefs to beheve it. 
 J. 20, Seethe quotations out of Dr. Taylor hcfovQ §:2o,n. '}> And thus 
 Bidiop White dig?im[\ Fifljer p, 179. much what to the fame piir- 
 pofe. — ^' We cannot grant (faith he) that one Individual body 
 ^ may be in many diftant places at one and the fame inftant, uqtil 
 ' thePapift demonftrate the poffibiliry hereof by teftimohy of S^v- 
 ' ered Scripture^ or the ancient Tradition of the primitive Churchy, 
 
 * or 
 
Conc.rmfog tht Kubrick of the EngUni LitHrgy. 2 1 
 
 ^ or by apparent reafon. and p. 44^^;. — Wc dilputc not wliat God 
 
 * is able to etfed^ by his ablblute power, neither is thib qucllion of 
 ^ any ufe in the matter now in hand. — That God changeth the 
 
 * Ordinance wliich himftlf hath fixed, no divine tefliniony or revc- 
 ' lation alHrmeth or teacheth. There is a twofold power in God, 
 ^ ordi»ata,?in{\Ahfoluta. One according to the order which Jiimfelf 
 
 * hath tixed by his word and will, the other according to the inli- 
 *" nitenefs of hiselTence. Now according to the power mcafured 
 ' and regulated by his Word and Will, all things are impolllblc 
 
 * which God will not have to be, — and p. 1^,2. — Except God 
 'himfelfhad expreily revealed and teftified in his Word that the 
 
 * contrary [i.e. re? the common ordtname of the Creator^ fhould be 
 
 * found in the humane Body of Chrift &c. a Chriftian cannot be 
 ''compelled to believe this dodrine as an Article of his Creed upon 
 ^ the Ible voice and authority of the Later an or Trident ine Council. 
 [But if they were certain offuch contradiHion , then are they certain that 
 there neither is nor can hejuch contrary revelation ; and when any reve* 
 Ution, tho never [of lain, is brought ^ they are bound to interpret itfo, as 
 not to affirm a certainly known imfojjibility.'] 
 
 Again, thus Bifliop Forbes de Euchar, .i.l. 2.c. 1.5. cenfures thofe J. jOc 
 other Proteftants, wlio peremptorily maintain that there is fuch a 
 real certain contradiftion. — ^' Admodum periculofe & nimis au- 
 ' dafter negant multi Proteflantes, Deum poffe panem fubftantia- 
 ^ Uter in corpus Domini convertere, [jvhich converfion involves the 
 ^«/-r/;3g idem corpus fimul in diverfis locis.] SMulta enim potcif 
 ' Deusomnipotensfacerefupra captum omnium hominum-imo Sr 
 
 * Angelorum. Id quidem quod implicet contradiftioncm noa' 
 
 * poite fieri concedunt omnes : fed quia inparticulari nemini evi- 
 
 * denter conffat, quae fit uniufcujufque rei eifentia, ac proinde quid 
 ^ implicet, & quicl non implicet contradiftionem ; magnoe profcclo 
 
 * temeritaris eil, propter cascx mentis noftra: imbecilhtatem, Deo 
 " limites praefcribere, & praefrafte negare omnipotentia fua ilium 
 ' hoc vel illud facere pofiTe : Placet nobis judicium Theologorum 
 ^ Wirtenbergicorum in Conk({^iont fua, Anno i 552. Concilio Tri-i 
 
 * dentma propofita, cap. de Eucharifiay f vide Harmon. Confef) -Cre-. 
 ' dimusinquiunt omnipotentiam Dei tantam eflfe, ut polht in Eu- 
 ^ chariftia lubllantiam panis &- vim vel annihilare, vel in corpus & 
 
 * fanguinem Chrifti mutare. Sed quod Deus hanc fuam abfolutam' 
 
 * omnipotentiam in Euchariftia exercear,non videtur ciTe ccrto ver- 
 ^bo Deitraditum,&' apparetveteriEcclefix fuiffe ignotum. After 
 whi'ch the famcBifhop goes on to fhewthe moderation alfoof fome- 
 foreign reformed Divines herein, tho much oppofing .the.L«rkr<a/?- .- 
 
:22 Concerning the Rubrick of the Eriglifh Liturgy. 
 
 and F^man opinion. '^ Xuinglitis &: Oecolampadius (faith he) ali- 
 ' quoties, ut conftat, conceflerunt huthero 8c ilUus iequacibus, ac 
 ^ proinde Romanenfibus, (^ut qui idem non minore contentiolie ur- 
 ' gent in Tranfubftantiatione liia defendenda, quam ilU in Confub- 
 ' llantiatione fua^ Deum quidem hoc pofle efficere, ut unum cor- 
 ' pus fit in diverfis locis ; fed quod idem in Euchariftia fieret, &■ 
 ' quod Deus id fieri vellet, id vero fibi probari paftularunt. Uti- 
 ' nam hie pedem fixiffent, nee ulterius progreffi fuiffent difcipuli. 
 ' In Coll. Malhrimnenfi adione 8. Jasoho AnJirea Luther ana objicien- 
 ^ ti Cdv'inifias negare Chrifti corpus coelefti modo pluribus in lo- 
 *^cis elTe pofTe, ita refpondct T.ach Vrfmus T\\(^o\. Heidelbnrgenfis: 
 ^Non negamus eum ex Dei omnipotentia pluribus in locis effe 
 ' poffe; hoc in oontroverfiam non venit, fed an hoc velle Chriftum 
 ^ ex verbis ejus probari poiTit ? Itaque hoc te velle exittimavimus, 
 "^ Chrifti corpus non tantum pofle, fed etiam reipfa oportere in S. 
 ' Coena praifens elTe &c. v. Urf &c. p. 1 5 5. Idem Vrfmus Aftion. 
 ' ead. p. 1 5 ^ Conaberis etiam oftendere (^alloquitur Jacobum An- 
 dream>> ' elevari & imminui a nobis omnipotentiam Dei, cum di- 
 ' camus Deum non pofle facere, ut corpus in pluribus fit locis, aut ut 
 ' Chrifti corpus per lapidem penetret [ the like contradictions fcem- 
 ing to Urfin to urge^ both plurality of places to one Body, and plurality of 
 ' Bodies to one placed : ^' De quo refponfum eft, non femel, nunquam 
 *" quoefitum effe aut difputatum, ^npofit Deus hoc aut illudeiRce- 
 ^ re ; fed hoc tantum, an ita velit. — See more in the Author. To 
 which 1 may adde S. Jujiins faying, CurapromortuiSy c. 16. *'Ifta 
 ' Quasftio vires intelligentix meae vincit, quemadmodum opitulen- 
 ' tur Marty res iis , quos per eos certum eft adjuvari : utrum ipfi per 
 ' fcipfos adfint uno tempore tarn diverfis locis & tanta inter le lon- 
 ^ ginquitate difcretis crc. or whether this wa^ done per Angeli- 
 ca minifteria ufquequaque diftiifa, jhewsthisVather heleved no im- 
 poffibility of a Martyrs being uno tempore in diverfis locis. 
 . 3 L. And from this reafon of their uncertainty of fuch contradidion, 
 whether it is real in refped of the div:ne power, it feems to be, 
 that the Convocation of the Clergy in the beginning of Q^Eli- 
 zabeth'*s dayes, both caft out of the 28 of the former Articles o^Ko,- 
 ligion made in the end of King f^jp.^r^V Reign, thefe words fol- 
 lowing: p' — Cum naturae humana^: Veritas requirat, ut unius e- 
 ' jufdcmque hominis corpus in multis locis fimulefle non polEt^ 
 ' fed in uno aliquo h deRnito loco elfe oporteat; idcirco Chrifti cor- 
 '^ pus in multis 8<r diverfis locis eodem tempore praefens efle non po- 
 ' teft. Et quoniam,uttradunt facrx literi, Chriftusin coelumfuit 
 ^fublatus, ^ ibi ufque ad finem fcecuh eft permanfurus, non dchcc 
 
 quifq^am 
 
Comtrn.ng the Ri:brick of the Englifll Liturgy. j 
 
 * quifquam fidelium carnis ejus & fiinguinis rcalem prflefcntiam & 
 
 * corporalcm (uc loquuiuurj proefentiam in Euchariftia vcl credere 
 ^elprofiteri.] Andalfocalt out this very Kubrick or Declara- 
 tion out of the then Common-prayer-book; and alfo reftored a- 
 gain the former forme in adminiilnng the Communion ; [The Bo- 
 ofourLofcii:Q.prefirvethybodya':dJoiil^'] and all this (faith Dr. ^HiHo-yof 
 HtylirjX'^lcllurjd'i'r colour ofreje^ing a Carr/.il,thcy ?nij^ht ht thought d- ^^^^orm.'cb 
 fo todt^y fnch a R^al prefcncCy as n\i<s d-.fe/jdcd in tin rvritings of the ^^'^' * 
 Ancient fathers. 
 
 And laltly, the lateClergy alfo in i66i, in that part of this re- ^. jo. 
 ceived Kubrick or Declaration wherein they reject the words of 
 the former, [re^/ 4;?^ tffential p-eft^/ce,'] as is laid before §. 3. n. 4. 
 feem to diiailow theopmionof K. Edward^s latter Clergy, and to 
 vindicate ftiil the Real prefence : but then, they retaining ftill un- - 
 changed the lall exprcflionsofthe former Kubrick, which affirm- 
 Chrilt's natural Body not to be in the Euchariftjand that upon fuch 
 a ground as is there given, feem again to difclaim it ; unlefs they 
 will juilify as feeminga contradiction as that is of ideminplurihus 
 locis fimul ; which they condemn. A contradiction y Hay; for I 
 cannot difcern, how this [ ChriJFs natural body is here, and is in hea- 
 ven^andyet hut one body, ~\ can be pronounced a contradiftion ; and 
 this [^Chrtjfs natural body is not here^ hut only tn heaven, and yet this 
 natural body is here mofi ctrtalnly received'] can be pronounced none. 
 For if this can be juftified to be part of their faith, that the natural 
 body of Chrift is not here in the Eucharift, but only in heaven ; yet 
 this is another part thereof, (fee the former Teftimonies J. 8. d^^ J 
 that the natural body of Chrift is here in the Eucharift received* 
 It, the ^(?^^ that was born of the B. Virgin, not a^r^^e only, not 
 a Spirit only, but it it lelf, for both Hoc efl^ Corpus meum, and the 
 general Tradition of the ancient Church/ feems to have neceflita- 
 tedthefe Divines to this expreffion, and''* — facli parcicipes fub- 
 *ftantii]e ejus virtutemquoque ejus fentimus in bonorum omnium 
 
 * communicatione, faith Calvin^ quoted before §. 8. — Now if 
 thefe things be fb, then this exprelfing only of one part of their 
 faith in this R^ubrickj viz. that the natural body is not here, and the 
 rtot mentioning the other part with it viz. that the natural body - 
 notrvithjtanding is hen received by ivery ivorthy communicant^ (^it mat- 
 ters not alter what manner received, fo this manner deny not the 
 prefence of this body,) feems at leaft to betray their faith ^ a dan-- 
 gerousmilconftruftion, and to precipitate him, who hears fuch a . 
 
 » Tonfeffion^.into T^ingliamfme. . But if we would exprefs our 
 whole and entire faith liere concerning this matter , it cannot be, 
 
 but. 
 
14 Coftctrmng the Rubrick oftht EngUfl] Lhtir^y] 
 
 but that he. who hears it, (obferving that both Chrift's body is 
 here^ for he really receives it ; and mt herc^ for it is only in heaven ; 
 in that it is both within him, and at the fame time many millions 
 of miles fi'om him, and yet cannot poffibly be at two places at 
 once ; ) will prefently fay with Cdvin^ ^ ^^ S. Virginia exemplo , 
 ^^nomodo Jieri foffit f — & — Nihil ma^is incrediblle, — and then I" 
 lee not what they have to anfwer him, but — Myjhrium^ — Arcx^ 
 mm^ — Miraculum^ — Jmffabite, And then how can they urge 
 others (as they do here^ with con traditions, and impoflibilities, 
 who go about to explain this ineffable Myftery by Idem corft44 in 
 flurihus locis ; and mean while maintain the like contradictions 
 themfelvTS, defiring to have their contradiction pafTed and currant, 
 the others fuppreffed ? 
 
 i. 33- Toexprefsmydifquifitionsyetalittle more fully, and to fee if 
 they can poffibly find any evafion ("witJiout retiring to Tui^glia^ 
 nijm) from thofe difficulties themfelves, with which here they 
 prefs others. If they fay, that Chrift's body is really or effentiaily 
 prefent in the Eucharift, but they mean not to the elements, but 
 to the receiver ; and that not to his body, but to his foul ; yet if 
 they affirm it as much, or as far prefent to the loul, as others do to 
 the figns,(^as Mr. //c?(?^'er faith, they differ only about thefubjeHy not 
 thefrefence : ) do not the fame objeftions, abflirdities, &c. (con- 
 cerning ChrilFs being both really and elTentially in heaven, and in 
 the place where the Communion is celebrated) with which they 
 afflict others for making it prefent with th? figns, return upoit 
 themfelves, for making it prefent with the receiver ? For if it be 
 poffible, that the body of Chrifl: now fitting at the right hand of 
 God in heaven can, notwithfl:anding this, be prefent in our (bul, or 
 in our heart in fuch a place on earth ; fom^ay it under, with, or /;/- 
 Jlead of bread in the fame place ; unlefs we fay that they affirm 
 not the real prefence to the foul, which the others do to the bread. 
 But then thefe writers muft not fay that they differ only about the 
 manner, or the fubjeft of his Prefence; but the Prelence it felf 
 alfo. 
 
 fc 34» If they fay that Chrift's body is really or efsentlally prefent in 
 the Eucharift ; but they mean ffiritually^ not naturally^ or not cor- 
 for Ally ; fo fay others, hotk\Rom(inifl^2iwALutheran\\.t. not with 
 the ufual accidents or qualities accompanying i^where is no fuper- 
 iiaturaH^ffeft) the nature or efTence of a body ; but if they will t^ir 
 Mtn<\ fptritually fo far as that it lliall imply Chrift's body to be 
 there rerdly and effentiaily , yet not to be' there o^uoad nattiram. or tf- ^ 
 fentiaw [nam ; or Chrift's body to be there, not cjiwAdcarpis \ this is, '^ 
 ~b)' a diltindion to deftroy the thefts o A- 
 
Cofiternhig the Rubr Ick of the Engli Hi Liturgy. 2 5 
 
 Again,if they fay /-fit/Zy dnd efft/utaf/y there prcfcnt, but not lo- 5. J5. 
 rj/Zy ; fo fay the Luthtra/^^dnd Romdn Do£lors, i. e. circumfcriftivc^ 
 •or by iuch commcafaration replace, as bodies u(e to have 111 their 
 natural condition : but if they will extend locally (b far, as that 
 they underftand Chr ill's body to be there by no manner of uhi at 
 all, not lb much as //^;^e/f/;;V/i;e, or fothat tliey may truly fay tis 
 /;/V, lb, as not (^%//e, or not dihi^ where no Communion is cele- 
 brated ; what is this, but to affirm, tis there fb, as that it is not at 
 all there? 
 
 If they fay reAliy and ejft/ttim'ly prefent, l^y reafon of the Jam': Spi^ i' l^- 
 vit uniting U6 htrc on earthy as ?nembcrs to it tn heaven : belides that 
 thus Chrill's body is no more prefent in the Eucharift, than in any 
 other Ordinance or Sacrament, wherein the Spirit is conferred^- 
 fuch prefence is properly oit\\^ Spirit^ not of the Body; and ad- 
 vanceth us not beyond Juuingliamfme. 
 
 But if at lall they plainly mterpretre^t/ and e/e;?^M/ prefence, by J. JT* 
 ChriiVsbeing/?re/e»/(^in corporal ahfence) to the worthy receiver in 
 all the be^iefits and effe^s thereof y Thus alfo they Aide back into Z/^- 
 ingliantfrne. Concerning which opinion the Rcmonllrants well 
 dilcerning the difficulties, into which the affirming of a Real pre- 
 fence doth calt other Proteftant parties, in their Afol.po Coufffione 
 fua,f, 256. faid; the 7.t4ingliano}^\i'\\Qn was ''fimplicitTima, h. ad 
 ' idololatriam omnem evitandam in Iiac materia in primis necef- 
 'faria. — &: qucs a C^/^'/>/c? & ilUus fequacibus dicuntur, manifc- 
 ^ ftam in fe continere tum vanitatem, tum abfurditatem ; &: ex iAo 
 ^ fonre emanafse ingentem illam idololatriam &c. And upon the 
 fame terms the Socinians reject Calvin s doflrine ; See Volkdii^s 4. 
 7. 2 2.r.^. 5 16. '' — Tertius error eorum eft, qui Chrifti corpus fan- 
 ' guinemque re-vera quidem in facra coena a nobis comedi bibique 
 ' exiftimant : verum non corporali, fed fpirituali ratione hoc a 
 ' nobis fieri affirmant. Cujus quidem opinionis falfitas vel hoc 
 ' uno convincitur, quod non folum Chrifti verbis nequaquam con- 
 ' tinetur ; fed etiam cum fan-x mentis ratione pugnat ; qux didat, 
 ^fieri non pofse, ut Chrifti corpus tanto intervallo a nobis disjun- 
 ^ ctum in coena re-vera comcdamus. Idcirco k ille ipfe [Calvinns^ 
 ^ qui fententirc iftius author eft, fatetur, fe Uoc myllerium Jiec 
 ' mente percipere, nee lingua explicare pofse. 
 
 I » nd alfo a late Writer replying on this manner to his Adver- 5- 5^- 
 
 . . . Body . 
 
 for this cauledifown the Mew Kubrick, which faith, (?//r Lord'^ 
 
^^ C^Hitrning m Rubrick oftht Enghih Litmgj. 
 
 ^ Body u In Hcxven^ and not on the Altar 5 telling us, that they ac- 
 ^knowledg the Thing, only dare not be fo bold as the Romanifts 
 
 * to determine the Manner, \a thing [aid by Bijhop Andrews and 0- 
 ^ thersyin the former TeJlimonies.~\ I find him, I fay, returning this 
 anfwer, i. To the Rubrick. ' -That this new Rubrick is but the old 
 
 * one reftored ; [rvhere he might have done well to have conjtdered by 
 whom ft was alfo eje^edy before its late rejlortment in A.D. 166 i^viz* 
 by the Engltjh Clergy ; and that within a year or two after it fir fi af- 
 feared a. New Addit.onal in KJng Edward^i fecond Common-Prayer- 
 book.'] 5. To the Ferfons. "-' — If (faith he) you {peak true of 
 ' them, what regard fhould we have of the Judgment of fuch Cler- 
 ^ gy-men, as declare their afsent and confent to all things contain- 
 ^ ed in, and prefcribed by, the Book of Common-prayer, and Ar- 
 ' tides of Religion ; and" yet difown the Rubrick, and believe 
 ' Tranfubftantiation, and adore the Eucharift as Chrift's Body ? 
 ^ Why do not you call fuch the Roman Clergy rather than the 
 ^ Englijhy if they difler from you but only in a want of boldnels to 
 ^ determine the Manner , whilfl: they acknowledge the Thing ? 
 ^ WhatifaBifliop Bramhal wiW have the Pope to be Principium 
 ^Vnitatisy and take Grotim to be of the mind of the Church of 
 ^ England ; (who w^ould have Rome to be tJie Miftrefs-Church, 
 
 * and the Pope to be the Univerfal Governour, according to the 
 ^ Canons of Councils, even the Council of Tre;^/ \) muft we there- 
 ^ fore ftoop to fuch mens judgments ? Or might you not as well 
 ^ tell us, thTitCaJfand^r or Militier, yea or Bellarmin^ were of your 
 Vmind? Thm He. But if the acknowledging an bfsential or fub- 
 ftantial prefence of Chrift's Body, or of his Flefh^nd Blood that 
 was born of the Virgin Mary^ in the Eucharift, and with the 
 Symbols, tho the manner not prefcribed, doth Romanize this 
 
 tx'^lt%- Clergy ; Bifliop Coufi/^s is one of thofe number. '^ And it is much, 
 
 fco'!rrIcoi. that this perfbn, having read his book, f'who alfo, which I much 
 
 ferning :hc woudcr at, makcs this his own opinion of an Efsential prefence 
 
 \'tvf^. ^y^'^^ ^f ^1^ Proteftants) did not difcern this ; but hath in his Poft^ 
 
 itc ^^^i?^ recommended for the fatisfaftion of others onefo much 
 
 differing from his own Judgment ; who fpeaks of this prefence of 
 
 our Lord much otherwife than the Bifhop, in this manner, f. 14. 
 
 ^' — That the Eucharift is Chriflr's Body and Blood reprefentative ; 
 
 'andnot offucha Bodyas he hath now glorified, [which he denies 
 
 ' to be fejh and bloody'] but fuch as was truly flefli and blood, which 
 
 * he once offered i, the Benefits of which Sacrifice are really given 
 'us in, and by, the Eucharift. And^p. 15. — 'That our Lord at 
 
 ^ his lad Supper fpeaketh of a Reprefentative Body and Bloody [/.eVv- 
 
 ijQ 
 
Center ff'utg the Rubrick of the Hnglifl) Liturgy, 2 7 
 
 ^Inthemrds, Hoc cjl Corp m menm,']\vhti\\\k Real Body ^vas not 
 ' brokcn,nor flain ; nor his blood lhcd,till after. And -'4 can fcarcc 
 ' believe (/4/>/; hO that man, that laith he bclicvctli, that they 
 ^ Ithe ApoHlcs'] believed, that then they did eat Chrift's very 
 ' Flefh and Blood. And elfrvhert^ ^ to St.CynVs tvords, ["Do P'V?- 
 ^not look on it as bare bread, and bare wine, tor it is the Body 
 *and Blood oiChrifi. For tho thy fenfe fuggefts this lo thee, yet 
 Met faith confirm thee, j he a^fwers, ^The Bread and Wine are 
 ' hot bare or nieer Bread and Wine, but ChrilVs Body and J^lood ; 
 ^ as the King's Statue in Brafs is not bare brafs. In all which we hear 
 of the Benefits of our Lord^s Body a?id Bloody and of his Sacrifice on the 
 Crofs, really given to m in the Eticharifl ; but nothing ofhi^ very I'Ufl^ 
 and Blood really and ejfentially preftnt there ; a thing frofelfcd abun- 
 dantly byB/fJjop Cofins, 
 
 CHAP. IV. 
 
 Onfidcrations onthe thirdObfervation \ No Adoration intended or 
 due to any Corporal prefencu 
 
 ^PHis from 5. 19, 1 had to reprefent concerning the fecond Ob- ^ 
 ■*• fervable in this Declaration ; the reafon given there, Why the ' ^'' 
 Natural Body of Chri/l u not in the Eucharifl. I now proceed to the 
 third Obfcrvable , where it is declared. That no Adoration is in-^ 
 tended^or ought ^ to he done unto any Corporeal prefence of Chrifi^s natu-^ 
 ral Fltjb and Blood. 
 
 1. Where Firft, as I think, that all grant a kneeling and adora- 
 tion both of foul and body due to God the Father and Son, for afg^ 
 ni fie at ion of our humble and grateful acknowledgment of the benefits of 
 Chr if given in thi^f acred Solemnity to all worthy receivers y as the De- 
 claration hath it : fo F fuppofe the prefent Clergy will grant, tliat 
 if there were a Corporeal prefence of Chrift's natural Body in this 
 Holy Sacrament, then Kneeling and Adoration would be here due 
 alfo upon fuch an account. 
 
 2. Tho the Corporeal prcCcncc of Chrift'sBody, /.e. of its being §. 40 
 thtrc ad modum Corporis, or dothQd with the ordinary properties 
 
 of a body, be denied ; as it is not only by the Evglifl? Divines, but 
 hy th^ Lutheran 2inA Ro7nan (fee below J. 48.) :' yet let there be 
 ^ajiy other manner of Prefence (known from divine Revelation^' of 
 the very f:une body and blood, and this as real and cffcntial (let it 
 be called Spiritual, M'/ficaly or by what name you pleafe; as if cor- 
 
 E 2 poreal; 
 
^ $ Concerning the Kubrick of the Englifli Liturgy. 
 
 poreal ; and then I do not fee, but that Adoration will be no lefs 
 due to it, th/fSjth2infoy prefcnt. 
 
 *• 4^* 5. And thirdly to fliew that the Church of England hath here- 
 tofore beheved and affirmed fuch a Prefence to which they thought 
 Adoration due ; I muft (here alfo^ fet before you what I have 
 met with in fuch writers of Iiers, as are of no mean account. 
 
 5. 42. Of this then firft thusBifliop Andrews in anfwer to BelUrmine ; 
 where, the Cardinal collecting from K. James's alledging the Ado- 
 ration of the Sacrament in the Church of Rc;;^e for a Novelty, that 
 the King difallowed adorattonem Chrifli Domini in Sacramento miro 
 fedvero modo ^rafentis, the learned Bifliop (Refp.adJpoLS.c.p. 
 195.) goes on thus, " Apage vero^ Qiiis ei hoc dederit ? Sacramen- 
 
 * //, ideji^ Chrijli in Sacramento. Imo Chriftus ipfe Sacramenti res, 
 
 * in, & cum Sacramento,extra & fine Sacramento , ubi ubi eft, ado- 
 ' randus eft : Rex autem Chriftum in Euchariftia vere pr^sfentem, 
 ' vere Ji: adorandum ftatuit ; rem fcilicet Sacramenti , at non Sa- 
 ^ era men turn ; terrenam fcilicet partem, ut Jrenaus ; vifihikmy ut Au* 
 
 gnflinus, \Which Father the Bifhop had quoted a little before^ [aying^Sa-- 
 crificmm Eucharijli^ duohm conjiciy vifihili element orum [pec ie^ & invi^ 
 fibili Chrijli car ne &f anguine ; ficut Chrifii perfona constat ex Deo & 
 homine-t cum ipfe verm fit Deus^ & verti^ homo*~\ ' Nos vero & in my- 
 ' fteriis carnem Chrifti adoramus, cum Ambrofio ', & non /^;^ ftd-. 
 ^ €H?n quifuper altare colitmv Male enim^ g'/i?/^ ibi colatur, quoent 
 ^ Cardinalis, cum quis , debuit ; cum Nazianzenus eum dicat^ 
 
 * non id. Nee carnem manducamus, quin adoremus prius, cum. 
 ' Augupno : 8c Sacramentum tamen iiuUi adoramus. 
 
 J. 43. Again, thus Dr. Taylor in anfwer to that faying di Amhrofey 
 l_Adorate jcahellum &c. perfcahellum^ terra intelligitur^ per t err am caro 
 Chrijliy quam hodie quoque in myfteriis [i.e. the Eucharijl or Symbol s~\ 
 adoramus; & quam Apofioli in Domino Jefu adorarimt. " Wewor- 
 ' fhip &c. (^faith the Do£lor,) for we receive the myfterles, as re- 
 ^ prefenting and exhibiting to cur fouls the flefl-i and blood of 
 ' Chrift; fo that we worfliip [he means the body or thefleffj ofChriff^ 
 ^ in the fumption and venerable ufages of the. figns of his body, but 
 ' wt give no divine honour to the figns. 
 
 ^ 44. Again thus Bilhop Forbes^ quoted before de Euchar. 2. /. 2. c, 9.5. 
 — ' An Chriftus in Euchariftia fit adorandus, Protcjlantes faniores 
 ^nondubitant. In fumptione enim Eucharifti-^ (ucutar verbis 
 ^ Archiepifcopi6'/>^/^i^e;?y/0 adorandus eft Chriftus vera latria ; fi- 
 ' quidem corpus ejus vivum & gloriofiim miraculo quodam ineffa- 
 ^ bihdignefumentipr^sfensadeft : & h^ec adoratio non pani, noii^ 
 *'vino, non fumptioni; non comcftioni ; fed ipfi corpori Chrifti im- 
 
 xnediate. 
 
(lomtrnwg tht Rub; Ick of the Englifli Litur^, ^9 
 
 mediate, per fumptioncin Eucliariilia: cxhibito, dcbetur &: pcrfi- 
 citur. 
 
 Thus alio the ArchbiHiopof vS>/7/^/t?. 7./. 11.^.7.$. — '^Si(e- 5-45- 
 cundum vcritatcm qui digue llunic Sicramcnta corporis "k laii- 
 gjiuisChrilli, illc vcrc & rcahtcr cprpu^ Sr iaiiguiucni Chriiti, 
 iiifecorpovaUtcr, moddtamen quodam IpirituaH, miraculoib, & 
 impcrccpcibiUjfumit ; ouinisdigac comruuuicans adorarc potcft 
 & debet corpus ChrilH quod rcciplt : non quod latcat corporali- 
 tcr in pane, AUtjub pane, aut fub fpeciebus 8f accidcntibus panis ; 
 fed quod quando digne fumitur panis facramentalis-j, t.unc etiam 
 ibmiturcunvpancChrifti corpus reale illi comrnunioni reahuer 
 proifens. 
 
 And lartiy? .ti^is Mr. 'Thorrdjke argues for it, Epil. J'./, p. c.j^. §. 46.. 
 
 350. — * 1 fuppofe (faith he) that the body and blood of Chrid 
 
 ' may be adored wherefoever they are, and muft be adored by a 
 
 ' good Chriftian, where the cuftom of the Church, which a Chri- 
 
 '* ihan is obliged to communicate with, requires it. — This honour 
 
 * [/.e» ofivorfljifphig the body and blood of Chrijt'] being the duty of an 
 
 * afBrmative precept, (^which according to the received rule , ties 
 i always, tho it cannot tye a man to do the duty always ; becaufc 
 ' he then fliould do nothing elfe \J what remains but a juft occafion 
 
 * tomAkeitrequifite,and prefently to take hold and oblige ? And 
 Ssnot. the prefence thereof in.; the -Sacrament of the Eucharift 
 ^ a- juft occalion prefently to exprefs,.by that bodily aft of Adorati- 
 ^ on,that inward honcur,whicli we always carry towards our Lord 
 ' drift as God? 
 
 Now notwithftanding this, wheueas the late DtcUrAtion firft 5- 47c 
 faith, that adoration ought not to Le done to any corjjoral j?rtfence of our 
 Lordi's natural Body ^diS in t\\Q.'E\id\7in{i ; and -ily. That upon this 
 reafon, becaufethe natttral Body of our Lord is not in the Eucharift\ 
 and jly. That again upon this reafon, becaufc this Body being in 
 heaven cannot alfo be in tht Euchartjl^ i.e. in more places than one 
 at the fame time ; therefore it (eems clearly to deny Adoration due- 
 to Chrift's body as any way prefent in the Eucliarift ; contrary to 
 the fore-cited doftrine, and contrary to the religion of King "James 
 and BiHiop Andrews publiflied to the world abroad. Or at lealt, in 
 tlius den} ing adoration due to a corporal prefence, and then not 
 declaring any other prefence of ChrilVs body in the Sacrament 
 that IS adorable, when as fuch a prefence they believe : it feems to 
 betray the communicants to a greater mifcarriage in their beln- 
 **^'iour«, as tofuchour Saviour's prefence at the receiving ofthefe 
 dreadful Myfteries; and to abridg this duty of that extent in 
 
 which 
 
} Concerning the Rubrick of the EngUHi Liturgf. 
 
 which it had formerly bin recommended by tliis Church. This 
 briefly on the third Obfervable. 
 
 CHAP. V. 
 
 Some 'Replies to tl?e former Difcourfe. 
 
 TO conclude. Some RepUes I can imagine to this former DiH- 
 courfe. Suchasthefe. i. To the firlt Obfervable abovefaid, 
 The Firft J- 4. 'viz. That the Natural Body of OUT Lord U not in the Eucharifi, 
 Tu' m'?"' ^'^^^ ^"^^ meaning is, not, that It is not there in its effence , or fub- 
 f 3I* Brd) of ft^nce at all ; but only that the natural body Src. is not there modo na- 
 our Lord ttiraliy or ad modum corporis naturalisy not there after a natural man- 
 Ejciurift" ^^^* ^^^^ if the Declaration means only this , (hr which fee Dr. 
 modonxtu^ TaytorhdovQ §.15. and in the former Difcourfe concerning the 
 ^^^'- Eucharift5.6.)I grant it a truth; but find all other parties, the 
 
 Lutherans, Cahinifs, the Koman as well as the Englifh Church, a- 
 greeing in it. [For, for the Roman thus fpeaks the Council of 
 Trent feflT. ij. i.e. — ^^Nequeenim haec inter fe pugnant, juxta 
 ' modum exiftendi naturalem Salvatorem noftrum in coelis aflidere 
 ^ ad dextram Patris, Sr nobis fubftantia fua adeffe praefentem Sa- 
 ^ cramentaliter, ea exiftendi ratione; quam, etfi verbis exprimere 
 ' vix polTumus, pofTibilem tamen effc Deo cogitatione per fidem il- 
 ' luftrata affequi pofTumus. &c. Thus Bellarmin de Euchar. i.i. 2.c. 
 - — J, 5,c. lo.c. andelfewhere in that Treatife. — "Chriftumnon 
 "^ effe in Euchariftia ut in loco, vel ut in vafe, aut fub aliquo veIo,> 
 "^ fed eo modo ut panis prius ; fed non ita , ut accidentia panis in- 
 '^ hgsreant Chrifti fubftantiae ; non coexiftere aut commenfurari 
 * loco ; non effe, ita ut habeat ordinem uUum ad corpora circum- 
 ^ftantia; non effe fenfibile, vifibile, tangibile, extenfum ; non ad- 
 "^ effe mobihter, extenfive, corporaliter, [_as we underfand this )vord 
 to exclude not naturam, hut modum corporis.^ 
 
 And thus Dr. //(?/^f/7 p. 316. —"Verum &• reale corpus Chrifti 
 ' profitemur effe in hoc Sacramento ; non more corporeo & pafli- 
 ^ bili, {zAfftrituali & invifibili, nobis omnino incognito. Spiritual 
 nUy i.e. as oppofed to corporaliy but by no means as oppofed to rea- 
 V. AndasfortheL////;er^;^Ifindthis in the pacifick Difcourfes of 
 Bifhop Morton y Bifhop Hall, and Bifhop Davenant ( fee the i ith. 
 chapter of his adhort,adpacem £rr/e//.f ^ liifficiently taken notice of, 
 and urged for leffening the difference between the feveral parties 
 of the Reformed. — "Chriftum adeffe fignis, but invifibiliter, in^ 
 'tangibiliter,fpiritualiter, ineffabiliter, facramentaliter, modo fw- 
 ^'pernaturaii, rationi humanse incomprehenfibili, coelefti, Deofoli 
 
 no to. 
 
'noto. — Again, (^about oralmanducation in this his prefence 
 with the figns) — *' rccipi quidcin ore, led participari modo di* 
 
 * vino, admirabih, infcrutabih ; non atteri dcntibus, non dividi, 
 ^ partiri, frangi : ^q\' fubJlAntialittry corforaltter^ oralintj nihil aU- 
 ' ud figniHcari nili vcram manducationcm ; non phyficam, noa 
 
 * eiFe cibum corrupcibilcm, led fpiritualcin ; manducari a Hdehbus, 
 ^ non ad corpus nutriendum, [i. c. w^t/fr/^Z/y,] fed ad animani fu- 
 ^ ftentandam &c. Thcrtfore do they^ as others ^ dettjt the Capcrnaitan 
 error. 
 
 To thefe I may add what Bifliop Forbes faith, de Enchar. /.i.e. i. 
 
 * 28.5. — Nemo lanc^ mentis Chrillum de coel6,vel de dextra Patris 
 
 * delcendere vifibihterautinvilibiliter, ut in coena vel fignisloca- 
 
 * liter fi.e. per modum corporis) adfit, exiftimat. Fideles omnes 
 ' unanimi confenlli, 8< uno ore profitentur, fe Hrmitdr retinere ar- 
 
 * ticulos fidei [^afcen.lit in calosjfedet ad d.extram Patris :] & modum - 
 
 * hujus pr-jelentix credere fe non efle naturaiem, corporalem, car- 
 ^ nalem, localem, per le &c. fed ablque ulla coelorum delertione, fed 
 
 * fapernaturalem &c. 
 
 But then , belldes that the Propofition, carrying fuch a meaning, 5. .^.y. . 
 had need to be altered in the exprelTion (thefe two being very 
 ditlcrenr, the natural body is not here, and the natural body is here, but 
 not after a natural irode : ) the Reafon which follows, and is given - 
 to confirm it, hindreth me from thinking, that the prefent Clergy 
 fo underftands it, viz. this Reafon givenyThat ChriiFs natural bo- 
 dy is not there, becaujt it is againjl the truth ofChrijFs natural body to 
 be fwhich feems all one as if it laid, Chrift's natural body cannot 
 ho) at one time in more places than one. Biit if they hold the natu- 
 ral body to be there, as well as in heaven ; this its being there (the ^ 
 there modo non naturali) overthrows thisRcalbn, by its being il:ill 
 in two places the fame time, in one, modo naturalr^ in the other; 
 modo non mturali. 
 
 To the 2d. Obfervable, the Reafon given* It may be fliid alfo, J. 50, • 
 That it isagainftthe truthofChrift's natural Body loh^modo na- Thcid. l:- 
 turaliyOy: ad modum corporis naturalis^ in more places than one at ^%*Jr^^"i^^ 
 once; but yet that, modo non naturali, it might by the divine dyncc in - 
 power be rendred in divers places at once: and therefore that this ^'*'')' P'^^^^ 
 natural Body (^*:/;/c?/;^/e/)' fpeaking) is not denied to be alfo in the di'^nLul". 
 Euchariii:,and notonly in Heaven. ^'• 
 
 I. But here alio firH-, I do not fee any truth in fuch a glofs, for §. 5 1* - 
 that which hath been laid before $. 27- For if (it not implying a 
 ^,:truccontradi6lion^God by his divine power can make the cjfence 
 orfubftanc'jof a body to be in more places or ubi^s than one at 
 
 once : , 
 
1^ Comtrnwg the RuImick of the Enghfh Liturgy, 
 
 ODCC ; he can make all the f^m^proferties or qualities thereof to hi 
 ■foroo. For I fee not how there can be more difficulty or contradi- 
 6:ion5tomakeone andthe{ame<|uantity or quahcy to be in two 
 places at once, than to make one and the fame natural fubftance : 
 nor why more, to make the fame natural fubftance of a i^ody to be 
 circtmfcriptive in two places, than the fame Angddefimive ; both 
 of thefe being finite, and having certain hmits of their effence, out 
 of which their effence naturally is not. 
 J ,^2, -• Admitting this Glofs for true, as alfo that made upon the firft 
 Obfervable, §.48. yet I fee not how thefe two alTertions in the De- 
 deration (J. 4.5.) if they be thus underftood, can afford any foun- 
 dation for the 3d. afferrion for which they are urged^ viz,ThAt no 
 Adoration is due to ChriJPs natural Body as being in tlye Eucharili : 
 which natural Body being granted by thefe gloifes to be there, tho 
 not after a natural manner, yet can be no lefs, for this, an objed of 
 Adoration. 
 ^ 5. To the 3d. Obfervable concerning Adorationy it may be faid ; 
 
 The^d. ti- That Adoration to ChrifFs Body^ a^ really and effenti ally prefent in the 
 m'luticiii Eucharifij is not denied ; but only as to any corporal prefence of it 
 no^'Tnrd ^'^^^^' (which fccms alfo to be the caufe, that the Revivers of this 
 -to'chril^'i i^//^w(' changed' here the words of the former, [No Adoration 
 tody as re- Qught to bc douc to the real and ejfential'] into [No Adoration ought 
 
 fentialuT ^^ ^^ ^^^^ ^^ ^^^^ corporal prefence.~\ 
 
 buE on:>' as I. Yet methinks here alfo firft, they Hiould have more clearly 
 ^Vfenf^ exprefled this, to prevent fuch a mifapprehenfion. 2. Adoration 
 '1 .' being granted due in one way, as not due in another ; and Chrift's 
 natural Body being granted prefent one way, as not prefent in an- 
 other : me thinks the former fliould have bin expreiTed as much or 
 more, than the latter; and the whole frame of the Declaration 
 hav^e bin dianged thus, according to the true meaning ofthofe 
 v/ho received it ; viz. ' That Adoration is intended and ought to 
 ^ be done, tho not to the Sacramental bread and wine there bodily 
 ^ received, becaufe the Sacramental bread and wine remain ftill in 
 ' their very natural fjbftances, and therefore may not be adored ; 
 ^ yet ought to be done to the real and effential prefence of Chrift's 
 ' natural flefli and blood: becaufe th^ natural Body and Blood of 
 ^ our Saviour Chrift are not only in Heaven, but alfo truly in the 
 ^ Eucharift ; it being not againlt the truth of Chrift'^s natural Bo- 
 ^ dy,fifnot after a natural u\2innftry yetj in its true reaUty and ef- 
 ' fence, after fome other manner eftefted fupernaturally by divine 
 ^ power, to be at one time in more place? than one. -^ 
 
 J, ^r Laftly, in oppofition to tliQ Protejlant Teftimonies here pro- 
 duced. 
 
CvnctYnihg the Kubrick of the EngliOi Liturgy. j I 
 
 duced, perhaps fomc other maybe collefted outof thefamc Au* 
 thorsthcit ibcni toqiiaufy theic here fee down, and better to fuit 
 with the cxpreffions oi this 'Declaration. But neither will this af- 
 ford any rchef. For to free them from a real contradiction, the 
 icnfc of the others reduced to thofe here cited will leave all things 
 in the fame ftate ; or elfe the (enfe of thefc accommodated to 
 others will appear to abett no more than bare Xuinglianifm, [i.e. 
 %n ahfolutt nofi'ptftnct ofQhrifFs Body in the Euchartfl^ fave only in 
 its vertue^ and efft£lsy andthtprefence of his Spirit j&c.'} and to op- 
 pofe and cieftroy the general Tradition and Dodrine of the Fa- 
 thers- 
 
 FINIS. 
 
"A 
 
r H E 
 
 CATHOLICKS 
 
 DEFENCE, 
 
 For their A d°o ration of the ^ody and 
 
 'Blood of our LO RT> , 
 As believed Really and Subftantially prefent 
 in the Holy Sacrament of the 
 EVCHARIST, 
 
 At OXFORD, Printed Amo 1687, 
 
r ) 
 
 THESES of Adoration of the 
 8V C H A R I ST, 
 
 CONTENTS. 
 
 JL Koiz^d^wt'Concefftons, §. i, 
 
 Prefufpofitiom, J. i- 
 
 1 . Of A Precept of giving Divine Worfhip to our Lord- $.i. 
 
 2, Of our Lord's whole Per [on its being where his Body 
 
 is. §.2. 
 
 :}. Of this Divine PerfoH being fupremely adorable where ever 
 his Body is : Granted by Proteftants. §. j. 
 Not only in Virtue^but Subfance, /. 5. 
 
 4. That this Pre fence of our Lord's Body and Blood is by 
 Proteftants affirmed in the Etfcharifl ; and that this Bo- 
 dy is then to be rvorfhipped with fupreme Adoration. ^.'^^ 
 
 5. Furlhar affirmed; That Chrifs Body and Blood are pre: 
 fent not only to the worthy Communicant^ but to the Sym- 
 bols ; and whilfi pre fent are to be adored, /. 7. 
 
 6. Granted by Daillc, That tho he and his believe not Chrifi's 
 Body pre fent in the figns^ yet thty , for th s , break not 
 
 ..t-^ ^ Communion with thoft that hold tt. §. 8. 
 
 Ca- 
 
Contents. 
 Catholick J ff en ions. 
 
 1 . j4 Sign or Symbol to remain after Confecration- difiin[i, 
 ffOm the thinof^ ^pJukJi, §. 9. 
 
 This external Sign to ie allythat which is perceftible by thefenfes, 
 of the Bread andWine ; thonot their Sabjiance. §. 10. 
 
 2. The rvord Sacrament to he taken not always in the famt 
 
 fenfey but fometimes for the Sign or Symbol ; fometimes 
 for the thing fignified, J. 1 1 . 
 
 5. Catholicks ground Adoration^ not on Tranfubjlantiation^ 
 (which J as al,o Confubflantiation^ involves it) but on l^eal 
 V re fence with the Symbols : maintaining Adoration due, 
 tho ChrijFs Body were prefent^ neither under the Accidents 
 of Bread (as Catholicks /y -; nor under the Subfiance 
 of Bread {as Lutherans/^j'; ) but after fome other unknufi^n 
 manner difiin^from both. J. 1 7 . 
 
 4. Suppofng (not granting) Tranfubflantiation an error ^ yet if 
 Corporal or Keal Yr fence held by the Lutherans be true, 
 Catholicks plead their Adoration warrant able, |. 18. 
 
 5. Suppofwg Keal prefence an error ^ and /^^e Lutheran and 
 Roman Church bothmi(iaken ; yet thefe latter y infuch A- 
 dorationj as excu fable from Idolatry -^ as the other. §. 19. 
 
 6 . Suppofng both the former Opinions error s^ and (indeed) no 
 
 Prefence ofChriffs body with the Symbols at all; yet fuch 
 Adoration by the one^ or the other of Chrifl (who is a true 
 obje^ ofju reme Ad.orationy and only mi (taken by them to 
 he where he is not) cannot be termed fuch Idolatry^ as is the 
 profeffcd nvrfrJippingof an Obje^ not at all adorable, $. 21. 
 
 7. Whatever Idolatry it is called in a Manichean nor shipping 
 
 Chrijl in the Snn^ or in an Ifraelite wor/bipplng God in 
 the Calves at Dan and Bethel, becaufe adoring a fancy of 
 their own y (and a good intention grounded on a culpable ig" 
 norance txcufeth none from Idolatry ;) y^^ f^^^ Daill«, and 
 perhaps others^ allows a reafonable (tho miflaken) groi^d 
 of Adoration fujficient for avoiding the jujl imputation of 
 Idolatry ; h:?2ce if CMholicks can produce a rational ground 
 
 of 
 
Contents. 
 
 of their nffrthendt^ig Chrtfi / rcfent in the Euchxri(}:^ tho 
 Vojilihly mijhken in tt^ they are to he cxcuftdfrom Idolatry y 
 en the fame termes. §.22. 
 
 Catholicks Grounds for their Belief. 
 
 1. DivineRevelation.§. 24. 
 
 2. The Declaration thereof hy the fupremejl Church-Ju^ 
 
 thority in Coir^ils, §.25. 
 5. TheTeftimony of PrimitiveTin.es. J. 26. 
 4. The Vniverfal do^rine and practice of the later ^ both 
 
 Eaftern and U efternChurches,, J. 27, 
 $. Vxoi(Z^2int'Conceftons. $.2^. 
 
 8, Tor thefe Grounds given by Catholicks, Idolatry by 7nany 
 Proteitants of late hut faintly charged upon the Church of 
 Rome. J. 30. 
 
 9. Catholicks ^^r 4;?^, That to adore rvhat is believed to be 
 Bread y or perform the external figns of Adoration to our 
 Lord as prefent there, rvhere the IVorjhipper believes he is 
 mt^is unlajrfulto be done by any whiljt fo per f waded. 5- 3 J- 
 
 Ca. 
 
( I ) 
 
 C A T H 1, 1 C K Thcfcs, 
 
 Concerning the ' 
 
 Adoration of Chrijft's Tjody and ^lood in 
 
 the EUCHARIST. 
 
 Concerning the Adoration of Chrift's Body and Blood , and fo /. i. 
 ofhis Divine Perfon, as prefcnt in the Eucharill:, i. 1 fliall 
 flicw, what in reafon is or muH be conceded by ProtcJUnts^ 
 2. Examine what Catho/icks maintain » 
 
 1. I fuppofe a general precept of giving fufnme and divine ado- f^^"'^^^'*" 
 ration to our Lord and Saviour Jefffs Chrifi : And, that as Affirma- 
 tive precepts (fuch as this i^J do not obhgc to every time, and 
 place ; (b, jf they are unlimited and general , they warrant the 
 lawfulnefs of our practice of them in any time or place; nor is 
 there any need of any particular divine command in refpeftof 
 thefc (ix. places and times,) without which command we may 
 
 not obey them. [For, what abfurdities would follow lience ? For, 
 was our Saviour, when on earth, never lawfully worfhipped, but 
 in place, or time, firft commanded ? Nor then, when he fhewed 
 and prelented himfelf to them for fome other purpofe, than for 
 adoration ? as to teach them, to fuffer for them, crc. Might not 
 the A/^^/ worfhip him lying in the Cratch, diveftedof all appear- 
 ance of Majedy, without a fpecial command from God ?] But it is 
 i'ufficicnt to warrant our pradicc of them; if, in rcfpcct of fuch 
 time, and place, there be no exprels prohibition. 
 
 2. I fuppofe; th^t, where ever the Body of our Lord is, there is /. ^' 
 his whole perfon; it being no more fince his Rcfurrcfkion to be a 
 
 dead body, f lor Chnfl dteth no more , Rom. 6.9.) ; but having the 
 Soul joyned with it : as likcwife, ever fincc the Incarnation , hav- 
 ing alfo its hypofiafis or fubfiftence from the Divinity joyned with it; 
 even when it was in the Grave, and the Soul fevered from it. 
 
 J. I fuppofe, it is a thing granted alio by learned Proteftants, 
 that, where ever this Body of our Lord is prcfent, there this Divine 
 i^itfon i^s fufremely adorable : As the Divinity every where prefcnt 
 ii every where adorable, and may be io adored in the prcfence or 
 
 G bcro.v 
 
2 Ccfnccrning the Adoration of the Eucharijf. 
 
 before any of his Creatures ; if fuch adoration be direfled to ;5/;w, 
 not />, fas, when I fee the Sun rifing, I may lawfully fall down on 
 my knees, and blefs tlie Omnipotent Creator of it ; and feq i Cor. 
 14.24,2 5.^ may he, I fay,but not, «^///? : for, where tiiere is only fuch 
 a general preience of the Divinity, as is in every timey fbice^ and 
 thing ; here our Adoration may and muft be difpenfed with, as to 
 fome times, and places. 
 
 None likev/ife can deny, that tlie Humanity of our Lord alFo, in 
 
 a notion abftractive from the Divinity perfonally united to it, is 
 
 truly adorable ; tho this with a worfliip not exceeding that due to 
 
 a Creature. 
 
 /• 4? [For the lawfulnefs of Adoration, where ever is fuch a prefence 
 
 of the perfon of our Lord, fee Biiliop Andrews ^ Refp, ad AfoLp. 195.. 
 
 ^ Chriitus ipfeSacramenti res [five] in & cum Sacramento, five 
 
 ^ extra Sc fine Sacramento, ubi-ubi eft, adorandus eft. 
 
 Ap^'^jgj Thus alfo Daillcy ApoL des Eglts: Reform, c.io. (who^in pitching 
 
 Ea!% : Ke. efpecially on this point. Adoration of the Euchariji^ as hindring the 
 
 fcrrr.^Mo. protcftants longer ftav HI the Roman Communion, hath in this 
 
 Difcourfe;,and in two Replies to Chaumont made afterward in de* 
 
 fence of it, diicuired it more particularly than many others) in an- 
 
 fwer to S. Ambrcfe and S. Anfin their adoring the flefh of Chrift 
 
 in the Myfteries. — ^The Humanity o^Jefm Chrijl ("faith he J 
 
 * perfonally united to the Divinity, is by confequence truly and pro- 
 ^ perly adorable. And again : *'' They only adored 'Jefus Chrtfi in 
 ^ the Sacrament ; which is the thing we agree to. And ibid. p. 29. 
 ^Wedo willingly adore JefusChrif, who is prefent in the Sacra- 
 
 * n>ent, namely by Faith m the heart of the Communicants, &c. 
 And fee Dr, Still'.ngftet in his Roman, IdoL c, 2. p. 114, — ^The 
 
 * Queftion (faith he/between us^ is not whether the perfon of 
 ' Chrift is to be worfliippcd with Divine worfliip, for that we free- 
 ' ly acknowledg. And altho the humane nature of Chrift, of it 
 
 * felf, can yeild us no fufficient reafon for adoration [_he muft mean, 
 ' Divine'] : yet being confidered as united to the Divine Nature, 
 'that cannot hinder, thefame Divine worfliip being given to his 
 ^ Perfon, \v)iich belongs to his Divine Nature ; any more than the 
 ' Robes of'^a Prince can take off fl'om the honour due unto him. 
 Tho how well that which he faith before, ibid, $. 2. (as it feems, 
 againft worlliipping Chrift fuppofed prefent in the Eucharift, 
 wirliout a fp'jcial command to do it) confifts with what he faith 
 liere, and with what follows, let him look to it.] 
 
 jf. 5. 4.. It is affirmed by many Proteftants, efpecially thole of fTfe-.^ 
 
 y\ I . Church o't England^ that this Body and Blood of our Lord is really pre- 
 
 fent 
 
CcMcernhg the AdorAtlon of the Euclhirijl. 
 
 fcnty not okI) in virtue , but in fuh fiance in the Enchanjiy cither v/ith 
 the Symbols immc<liatcly upon the Confccration ; or at leall ^o, as 
 to be received in the Eucharift, together with the Symbols, by e- 
 very worthy Communicant : and thai this J3ody and Blood of our 
 Lord, which is not fevered from his Perfbn, is then to be worfliip- 
 ed with fupreme Adoration. 
 
 [Sec I. fora///^/?.r.7';>r/prefcnceof Chrift's body in the Eucha- 
 rift. (I mean at lealt to the worthy Receiver, contradiftinft to a 
 Prefence by eJJ'tcl only, influence, virtue, grace, or the Holy Spirit, 
 uniting us to ChrilVs Body in heaven) Dr. Taylor o^. Real Prefence^ 
 p, 12. '' When the word Real (^faith h^J is denied [/.e. byProtel!- 
 * ants.asitwas if7 J\^i}?g}^A\\d.\\Vs ti??ie'] the word Rej/ is taken for 
 
 * Natural J [/.e . as he explains it p. 5. i/jcluding not only the nature of the 
 
 * hcdy^fcr that is the fnbJlAme \ but the corporal axd natural manmr of 
 its exislence : he goes on,] ^' But the word fub(lantialiter is alio 
 ' ufed by Protcltants in this queftion , which 1 fuppofe may be the 
 ^ fame with that which is in the Article of Trent ; Sacram-ntaliter 
 ^ pr^ffins S.xk ator fubjlintiafua nohts ade(i ; infubfance , but after a 
 ' facramcntal manner. See the ConfefTion o^Beza, and the French 
 Proteftants (related by Ho/pin/an, hijf. facya??^, part, ult, p. 251.) 
 
 * Fatemur in coena Domini non modo omnia ChrifH bcneficia , fed 
 
 * ipfam etiamFilii hommis fnbft ant i am ^ ipfam, inquam, veramcar- 
 
 * nem & verum ilium fanguinem, quem fudit pro nobis, non figni- 
 
 * ficari duntaxat, aut fymbolice, typice, vel figurate proponitan* 
 ' quamabfentis memoriam ; fed verc ac certo repr^efentari, cxhi- 
 *beri, & applicanda offerri, adjunftis fymbohs minime nudis, fed 
 ^quce (quod ad Deum ipfum promittentem & ofterentcm attinet^ 
 ' femper rem ipfam vercaccerto conymclam habeant ; five fidch- 
 ^ bus, five infidelibus pnponantur. 
 
 Again, Be-ji^ Epifl:.6cS. fpeakingagainft^/t^^/?;;/^^, and fome 0- 
 thers, who oppolcd a fubsixntial prefence ; " Volunt (faith hc^ ex 
 *C.T///r^Confe(fione [^r/^. 36.] &: Liturgia [Cateh.Dtn. 53.] ex- 
 
 * pungi fubslanti^ vocem, idcirco de induilria palfim a Cahino S^ a 
 
 * me ullirpatam, ut eorumcalumnix occurreremus, qui nosclami* 
 
 * tant pro re Sacramenti non ipfum Chrifl:um, fed ejus duntaxat do- 
 
 * na.Srenergiam,ponere. And£^//?. 5. he argues thus againfl: the 
 f ime Alemarr/2m. — '* Velim igitur te imprimis intueri Chrifti ver- 
 *ba; Hoc eft corVfis meum^ quod pro Z'obis traditur y & Hic eft fanguis 
 
 * meus ojui provobis funditur, — Age pro his vocibus ( orpn^' &: Sak- 
 ^ ^uiSy dicamus. Hoc eft efficacia mortis meae , quoe pro vobis tradi- 
 
 •*^ tur ;• Hie eft Spintus meus qui pro vobis eftunditur : Qiid inep- 
 
 * tius eft hac oratione f Nam certe verba ilia, Qv^odpro -vobis tradi- 
 
 G a tzry 
 
"4 Cancer mrjg the Adoration of the Evcharijl. 
 
 * tur^ & Qmfro vobis fimditur^ necelllirio hue te adigunt, lit de ip- 
 Ma met Corporis 8v^ S^u^mmsfubjlantia hoc intelligere cogaris. 
 
 See Hooker, Ecckf, Pol. 5. /. 67. ^.p. 357. 'Wherefore Ihould the 
 Svorld continue IHildillraded and rent with fo manifold conten- 
 ^ tions ; when there remaineth now no controverfy, faving only 
 ^ about the fubjed, where Chrift is ? — Nor doth any thing reft 
 ' doubtful in this, but whether , when the Sacrament is admini- 
 Mrred, ( hrill be whole within man only; or elfe his Body and 
 ^ Blood be alfo externally feated in the very confecrated elements 
 ^themfelves? \_Btaagreat controverfy furely there would be heftde 
 this ^ if the one f arty held '.hrijl'^s EcJ-j/y fabftantially, and the other 
 virtually fre/e;^/-.] Again ^. 360. — ^' All three opinions do thus 
 
 * far accord in one &c. That thefe holy myfteries, received in due 
 ^manner,doinftrumentally both make us partakers of that Body 
 'and Blood, which were given for the hfe of the world ; and be- 
 fidcs alfo impart unto us , even in true and real, tho myftical, man- 
 ^. ner; the very Perfon of our Lord himlelf, w^hole^ perfeft, and en- 
 ' tire.- 
 
 Thus alfo Biiliop Andrews, Re^. adJpoL Bell, i.cap.p, 11. yVi?- 
 bis vobifcum djj Objttloconvenity de Modo lis omnis efl. [But there 
 would be a fo concerning the Object, if one affirmed th^fubjlance 
 of the Body there, the other only the -z/zr^-^e, or efficacy.] 
 
 jf. ^. See Bifliop'C^?///^^ his late Hifioria TranfubHantiationis^ tit, cap, 2. 
 
 n. 2. M^roteftantium omnium confenfus de ;^f^//\, id eft, vera, (led non 
 ^t^rW/) Prafentia Chrifti in Eucharijlia manifefte conftat. And 
 in proof of this ^. ic. he quotes Poinet Bifhap oiWinchefierjXns Dia- 
 LaBicon de veritate, natura^ atqtie ftibjlantia Corporis & Sanguinis 
 ChriUi in Eucharijlia ; ''quod (faith he^ non alio confilio edidit, 
 ^ quam ut fidem &" doctrmam Ecclefice Anglicanos illuftraret. Et 
 
 * primo oftendit Eucharifiiam nonfolum figuram-, elTe Corporis Domi- 
 ^ ni ; fed etiam ipfam veritatem, naturam, atque fubftantiam in fe 
 ' comprehendere ; idcirco nee has voces Nature & Subflanti^ fugi- 
 
 * giendas effe ; Veteres enim de hoc Sacramento dilTerentes ita lo- 
 
 * cutos fuiffe. Secundo quxrit, an voces ili^, Veritas y Natura,, h Sub- 
 ^7?/f«//^, communi morein hoc myfterioa veteribus intelUgeban- 
 ' tur ; an peculiari & Sacramentis magis accommodata ratione ? 
 ^ Neque enim obfervandum effe fblum, quibus verbis olim Patres 
 
 * ufi funt, fed quid iftis fignificare ac docere voluerint. Et licet dif- 
 
 * crimen ipfe cum Patribus agnofcat, inter Corpus C\\n^\ formam 
 ^ hurnani corpor:s naturalem habens, & quod in Sacramento eil Cor- 
 *^pu's myjticum ; maluit tamen difcrimci*i illud ad modum pr^fe^ti^^T ' 
 ^ exhibitioniSyi']p,2im7id ipfam rem, hoc Q\ky Corpus Chrifli verum ac-* 
 
 . : " commodari • 
 
Qomirmng tt)€ Adoration of the EtichartjL 
 
 ^ commodari ; cum ccrtilTimum fit, non aliud Corpus in Sacramen* 
 
 * to fidclibus dari, nifiquod aChriltoprofidclium falutcin mortem 
 
 * traditumfuit. Thus licjuftifying Poin:is cxprctFions f peaking 
 in the language of the Fathers. /^.45. — ^'Nondicimus (faith 
 ' he^ in hac (acra Ca-na nos tantum elfe partlcipes fruftus m.ortis, 
 ^ vV pafTionis Chrilti ; led fundum ipfum cum fructibus, qui ab ip- 
 ' fb ad nos redeant, con)unii;imus ; aiferentes cum Apoftolo , i Cor. 
 ' IC.16. Fantm quern fya?igimi<4 e]f: vjit'rMVo.v Co/foy/s Chrijli, & Poch- 
 ' lumSa/jgtdniseJKS comynimic^tiontin ; imo in eadem ilia fubllantia, 
 ' quam accepit in utero Virguiis, h: quam furfum in coelosin- 
 ' vexit ; in hoc tantum a Pontificiis dididentes, quod ilh mandiica- 
 ' tionem hanc .V coniunctionem corporahter fieri credunt \ nos 
 ^ nonnaturaliahquaratione, aut modo corporah ; fed tamea tarn 
 ' vere, quam li naturahter aut corporahter Chrifto conjungeremur. 
 {_H^rc Inymerjlayjdhis non modo corporali ;^(?/- to exclude Corpus Y>o- 
 mini, or non ratione naturah to exclude natura rei, or the thing it jdf', 
 htitonlytofignify^ that the Body is prefent, not after a corporal 
 manner, or with the dimenfions and other common quahtics of a 
 Body ; n^hich thing indeed Cntholicks alfo affirm, ~] 
 
 He leemsalib to grant, this liibflantial Prefence to be with the ^ ^ 
 Symbols, after Conlecration, on the Table, and before communi- \' ^' 
 eating. For/*, 6 5. for this he quotes the Cone, Nic^n. ' Sublata in- * ^* 
 
 * altum mente per lidem confideremus, proponi in facra ilia menfli 
 ' Agnum Dei tollentem peccata mundi. And/>..43. — " Quoniani 
 (faith he) res fignificata nobis oflFertur &- exhiberur tam vere quam- 
 ' figna ipfa : ea ratione fignorum cumCorpjre& Sanguine Domi* 
 ^ ni conjunQ-ionemagnofcimus; & mutata elTe elemenca dicimus- 
 ^inufimi ahum ab eo quern prius habuerunt. [^u q. to be now con- 
 joy ned with J and to exhibit to u-s this Body of our Lord : which conjun- 
 cfionhefaithp,^^.is?fiadepcr omnipotentiam Dei.] So he laith 
 ibid. — ' Non qu-xritur, An Corpus Chrilti a Sacramento fuo, jux- 
 ' ta mandatum ejus inlHtuto ac ulurpato, abfit ; quod nos Prote- 
 ^ ftantes !k Reformati nequaquam dicmius aut credimus. Nam 
 ' cum ibi detur & (hmatur, omnino oportet ut adfit ; licet Sacra- 
 ' mento fuo quafi contectum fit, 8^ ibi, ut in fe efl:, confpicl neque- 
 at. , Andp. 125. — *^ Fieri enim (^//A/^O de ElemcntoSacramin-f 
 ^ turn I ivhich furely is done in the Confecration'] nee confilterc Sar 
 ' cramentum iineRe Sacram'enti, firmiter tenent. And this con- 
 juncfio Corporis Chrijlip. J 5. he affirms to be made in receiving 
 the Sacrament, not only cum amma^ ftddiamcHrn corporc ncflro. 
 '*'Xa{t!y, the wc?^/// ofthis true Pretence of the Body of our Lord $. 5; 
 with the figns or fy mbols m the Sacrament, when as it remains i'\ n. a. 
 
 hca- 
 
11 
 
 Co>tccrni^g the Mcration of the Eucharifl. 
 
 lieavcn till our Lord's fecond coming, he makes, as others,to bq />- 
 effah'dis .imferfcYHt Mi^i^on rat torn inquirendus ant iridagandus, p. J 6. 
 ' — Nos vcro hunc modum {^rdtfrntidt Chnjli in Euchariftii'] fate- 
 ^murcumPai;i.busetreineffat>ikm, atque imperfcrutabiiem, hoc 
 
 * eft, nonratiune inquirendum, aut indagandum; fed fola fide ere- 
 ' dendum. Etfi enim videtur incredibile in tanta locorum diftantia 
 ^ penctrare ad nos Cbrijli carnem, ut nobis fit in cibum ; raeminiire 
 ' tamen oportet , quantum fupra fenfus nolbros emineat Spiritus 
 ^ Sancli virtus, &- quam ftultum fit ejus immenfitatem modo noftro 
 ^ metiri velle. Quod ergo mens noftra non comprehendir, concipi- 
 ^ at fides. [The like to which elTc ineffabilem, & fupra fenfus, Catho- 
 thoUcksf^ycfthtfamePrefenceofour Lord in the Euchariji in tanta 
 Iqcorum diitantia, whtlfi djo at the very fame time it is i?i heaven.'] 
 Ahd thus Lanfrank long ago in his anfwer to Berengarius^ {'who 
 contended, thdil Chrifi corpus ccelo dtvocari non potent^ quoting the 
 words of St. Andrew a little before his paffion : — " Cum vero in 
 ^terris carnes ejuslunt comeftse, & vere fanguis ejus fit bibitus; 
 'ipfetamenufque in tempora reftitutionis omnium in coeleftibus 
 ^ ad dextram Patris integer femper perfeverat & vivat, ^' Si quaeris 
 ^ (faith hej modum quo id fieri poflit ; brcviter ad prosfens refpon- 
 ' dco , Myfterium e(l fidei : credi falubriter poteft, veftigari utili- 
 ^ ter non poteft. See alfo the Gallican Confeffion produced by 
 this Bifhop, /?. 25., where they fay, " Chriftus in cceUs manfurus 
 ' donee veniat ; and yet nutriens & vivificans nos Corporis & San- 
 ' guinis fui fubftantia, ' i.e. in the Sacrament {] that Hoc njyfterium 
 
 * noftrae cum Chriftb coalitionis tam fubhme eft, ut omnes noftros 
 ^ fenfus, totumque adeo ordinem naturse fuperet. In all thefe then 
 '* doth not the incomprehenfibility and fupernaturality of this My- 
 ftery lye in this, that the one Body of our Lord fliould be at once in 
 two places, ^'/^. prefent at the fame time in Heaven, and to us 
 here in the Sacrament ? And yet this Biffiop feems to find fome 
 trouble in it to make any other unexplicable or unintelligible my- 
 ftery in the Catholicks Tranfubftantiation ^ fave only this. See f. 
 122. For the ceafingof the fubft'ance of the Elements by God's 
 Omnipotency he allows very feifible ; and then, the Adduction of 
 Chrift's Body (prcexiftent^ in the place of their fiibftance, labours 
 under no other difficulty, fave this, this Body its being at once in 
 
 111. & two places, here and in heaven : nor, having twice'^mentioned 
 fuch a Sacramental Prefence of our Lord, hath he replied any 
 thingagainft it, but x\\2itt\\\\st\\QttvmoiTranft4h(lantiation isjiot 
 rightly applied to fuch an Adduction \ which is a Logomachy. But* 
 this feems the difficulty and incomprehenfibility that Frotefiants 
 
 aifb 
 
Lortcerninj^ the jl dor at ton of the Euchnrtlt, o 
 
 alfo confcfs in their Sacramental Prcfcncc of our L.o:d /;; tantA loco- 
 rum dij}ji?niafajc:rjtis nos in Euchar/JlU vera io/poris Jiti pr^^fcntia & 
 fubjlantii, 
 
 Laitly, after this BiHiop, with others, hath (b far conformed to 
 tlic expreffions and language of the Faihcrs, as to allow an EiTen- ^' 5^* 
 tial or Sabilantial prelence of Chriil's body, it fecms he finds fbme ^^* 5* 
 of thcfc exprelFions alfo fo far to advance toward a fubikutial 
 tranfmutation of the Elements, as that he faith/'. 113. — ''Non 
 
 * abnuimus, nonnulla apud Chryfojlomum aholque Tatres inveniri, 
 *c|iixemphatice, immo vero Hyperbolice dc Euchariilia prolata 
 
 * lunt : Ht quae, niii dextre capiantur, incautos homines facile in er- 
 
 * rores abducent. A d below : ' Sanftiifmii Patres quo hctc audito- 
 ^ rum animis vehcmentius 8c efficacius imprimerent, de Typis,. 
 
 * tanquam fi effent ipfa Antitypa, Oratorum more multa cnunci- 
 
 * ant. And again, /^. 117. 'Si verba [/. e. of fame of the Fathers'^ ni- 
 Siiisrigideurgeantur abfque intelleclu Sacramental! ; nihil aliud 
 
 * ex iis colligi potcft, quam Panem &: Vi.num proprie & realiter ip- 
 
 * fum Chrilti Corpus & Sanguinem elTe •> quod ne ipli quidem 
 
 * Tranfubrtanciatoresadmittunt. Where he granting the cxpref- 
 fions of fome of the Fathers fb high as to tranfcend the alTertions 
 of Cathohcks, or Tranfubftantiators ; whofe affertions again tran- 
 fcend thofe ofProteftants in this Myftery : it feems not reafonable, 
 that he fhojld after this deprefs and extenuate their meanings, to 
 countenance and comply rather with that opinion that is farther 
 diftant from their expreffions. Neither will the fame Fathers cal- 
 ling, in other places, the Ehmcnts fymbo/s and (ig^s of Chrift's Bo- 
 dy ,(^as he pleadcth/'.i 16.) afford him that relief he feeksfor from 
 it. For fince the Cathohcks as well as Proteftants do firmly main- 
 tain and profefs an external Symbol as well as the thing fignificd 
 in the Eucharifl:, ^'/x:. all that is perceived by ourfenfes, and that 
 is vifible, guftablc, ortangible, ofrhe £/e;?^e;^rj-; as the Proteiiants 
 contend this Symbol to be not only thcfe^ but the very fubllance 
 and nature of the Elements alfb; here it will be found that thefe 
 fentences of tlic Fathers dofiaSermuch lefs force and torture, if 
 underftood accordmg to thc/>';;?^^/j liippofed by Cathohcks, than 
 
 that by Proteftants. For example, the Bifhop ^ hath mentioned ^ ,. j.^, 
 that pallage of the ancient Author de Ccrna Dom/ni in 3. Cypr/apj^s 
 works ; the words are thefe ; — " Panis ifte,quem Dominus dilci- 
 
 * pulis porrigebat , noncffigie fed natura mutatus, Omnipotcntia 
 
 * Verbi faftus eft caro: Scficutinperiona Chrifti flumanitas ap- 
 ^pa'rebatj&r latebat Divinitas; ita Sacramento vifibili ineftabiliter 
 ' divina le cffudit effcntia. Here, 1 fay, if the Sacramt/Uum vtfil>iU\ 
 
 and 
 
6 . CcHCCTftf/ig the AdoYAtton of the Eucharijt, 
 
 and the external Symbol be taken in this Bifhops v^2c^y{ox fuhfimntU 
 or /;4r«r;?^^;^/f, all is extremely forc't, and confounded ; and fo he 
 is drivxn to expound it, that by mutatio nature panis is meant only 
 ^ ^ j.^ miitatio ufus ^ ; the change of which ufe of the Bread alfo feems 
 no objed of God's Omnipotence. But the Symbol or Sacrament 
 being taken for fuch as the Catholicks make it, viz, for the exter- 
 nal Effigtes or Senfibles of the Bread, all is good fenfe and coherent, 
 and nothing ftrained ; and t\iQ Ommfotentia /^er^/ rightly applied 
 to the mutatio natur^t fanis : as God's Omnipotency may be ob- 
 ferv^ed in the Fathers to be frequently urged, not only in relation 
 -to the prefence of our Lord's body and blood there, but alfo to the 
 tranfmutation ofthe Elements there, whilft the exteriors of them 
 itill remain. But now in the laft place, fuppofmg xhtnatura, 
 
 Pams to remain, which the Father faith is changed, yet fo long as 
 thefe Divines maintain according to the dodrine of the Fathers 
 a fubftantial prelence of our Lord's Body in the Eucharift, and 
 that with the Symbols, (^as he faith p, 45. Sacramento fuo quaficou- 
 ttciuni) ; tho they will not admit fuch a Symbol as the Catholicks, 
 and a Tranfubftantiation ofthe Elements : yet they muft (if com- 
 ply ing with the Fathers) at leaft confefs fbme Kind of Confubftan- 
 tiatioa or conjunftion of the fubftances of Chrift's Body and ofthe 
 Elements in the Eucharift; to which opinion the fayings ofthe 
 Fathers conftrained Luther ^^ as he often profeffeth. Mean while if 
 it be asked, why fuch a Confubftantiation is dechned by Catho- 
 licks ? their anfvV^er is ready ; viz. becaufe the greateft Councils 
 that have bin held fucceffively in the Church-Catholick, upon and 
 fince the agitation cf this controverfy, have frequently andcon- 
 ftantly ftated and delivered, that the Scriptures , as underftood and 
 expounded by the Fathers and Church- Lradition,, declare a Tran- 
 fubftantiation ; in the Judgments of which Councils Catholicks 
 hold it their Duty to acquiefce. This of a Subjlantial prefence af- 
 fertcdhy F rot eft ants. 
 f. 6. 2. Next, for Adoration too of this Body , as there prefent either 
 
 n. I. with the Symbols upon their • onfecration, or at leaft to all wor- 
 thy receivers fee the fame Bifliop Andrews , ib. c.S.p. 195 ; where 
 to what Be/Iarmn\md faid, ' Inter novitia & nupera dogmata po- 
 ^ nit Adorationem Sacramenti Euchariftix, i. e. adorationem Chri- 
 *" fti Domini in Sacramento, miro, fed veromodoprssfentis, he an- 
 fwers thus : ''Sacramenti ait, id eft, Chrifti Domini m Sacramen- 
 ' to. Rex autem Chriftum in Euchariftia vere prasfentem, vere &: 
 ^ adorandum ftatuit, rem fcil. Sacramenti ; at non SacramennjJTn.«-. 
 And — '^Xos vero&in myfteriis carnem Chrifti adoramus, cuni 
 
' Ambrofto\ ^ non id[^ix.<Siuram€ntum'] fed e//w, qui fupcr alrarc 
 ^ colitur, [i.e. ChrijUim n?n Sjcrar.cnti.'] Andts not thts res Sacra- 
 menti nwrjhipped as tipon the Altar too with the Symbols there ? 
 
 Since him, Bifliop Bramhal to the Billiop o^Chalcedon, "^ asking, ^ 
 ho\v^ the Protelhnrs could profefs to agree in all ElTentials of Reh- cinkcdTt. 
 gion witii the Roman Church, which tliey held to be an idolatrous ^ p. ^7, 
 Church,/.e. in worlhipping the Sacrament as their God ? tlmsrc- 
 pH' s : '' The Sacrament is to be adored, faid the Council oiTre/7t : 
 ^ The Sacrament y i.e. formally the Body and Blood of Ch rill:, lav 
 ^ Ibme of your Authors, [jvhtre he ^'//^/-e/'B'jllarmin d\ jacramcnto^ 4.?. 
 29. tf.] we (ay the fame. [^'fjCW^/x^.t/Bellarmin a;7d B/fhop Bniiu- 
 hal are agreed about this Adoration of our Lord in the Euchartfi, j 
 ' The Sacra7n^:nt^ i.e. the fpecies Of bread and wine, fay others : that 
 ^ we deny, and elleem it to be idolatrous. Should mc charge the 
 ' wliolc Church with idolatry for the error of a party ?* 
 
 The fame conceflTion with the fame diilindion makes the /• '^' 
 French-Proteflant Divine Daill% in his fccond Reply to Chaumont^ ^•' 2- 
 p, 29. '' There is a vail dift'erence between to adore the Sacramtnty 
 ^ and to adore y^/i^/ C/'r//? in the Sacrament, or in the Myfteries. 
 ^ — The later of thefe we freely do, fince we believe him God blef- 
 'fed for ever together with the Fatlicr. And afterward, in an- 
 ^ fwer to the Fathers: " They fpcak (iaith hej of the flefl] of Je- 
 ' fus Chrift in the Mylieries, ('of which we do not contell the Ado- 
 ^ ration ,) and not of theEuchariii. Arid aj^ain : ' They only a- 
 * dorcd Jefus Chrift in the Sacrament, which is the thing we agree 
 to. And in his Apology, J.>.-^. he faith, concerning the Body of 
 Chrift if in the Sacrament, '^ That it is evident, that one may, 
 ^ and that one ought to worftiip it ; feeing that the Body of Chrift 
 ^ is a iubjetl: adorable. And chap'. 10. he grants upon Jdorat-. fca- 
 helium, — " That the faithful ca(t down thcmfelves before the Ark 
 ' to adore the Lord there , where the Divine Service was part'icu- 
 ' larly joyned to the place where the Ark was. Dr. Tajflor "^ faith, ^ R.a^r''^ 
 concerning the aftion of Adoration , — ' It is a fit addrefs in the ^"'^^ ^ ^> 
 ' day of Solemnirv with a }ur[nmcorda,\\\\\\ our hearts lift up to 
 Miewen, where Chrift fits f\^e are fure) at the right hand of the 
 ' Father. Vor^ nemo digne 77/anducat^nifi prins adoraverityhc, [which, 
 rightly underftood, means //7/^<^g'Ww.:ii;^^//c.'r/-.] Here the Doftor 
 allows adoring in the Sacrament Chrift as in heaven, lk»t if 
 ChriiFsBody (andfbhimfelf in a fpecial manner) bj fubftantia!- 
 I;, prefent in the Eucliarift, hereon Earth; why not adore liim, 
 -^\QiC)n\y as in heaven, but as prefent here? Sec elfewhere Red 
 Prr/. ^.'tjl:. wlic^e he Iaith, '^ we worfhip the fcfli of Chrift 
 
 II ia 
 
10 ^ unccrmng tue Aaoratton of tm t^uciosn/f 
 
 '^ in the Myfteries exhibiting it to our fouls. 
 g ^ Sec Sfalattnfis de Ytf,Ecck[dq,c, 1 1. ^q,&c. — ^ Si fecundum vc- 
 
 ^^^ J ^ritatem qui digac fumit facramenta corporis & fauguinis Chrifti, 
 ' ille vere & realiter corpus h fanguincm Chrifti, in le corporahtcr, 
 ^ modotamen quodam Ipirituali, miraculofo, & imperceptibih, fu- 
 *mic; omnisdigne communicans adorare pbteft & debet corpus 
 
 * Chrifti quod recipit. \Is then the worthy Communicant to rvor/hipy 
 hut not the unworthy ; htocuife ChrijFs body is there frefent to the one., 
 hut not to the other "^^ ^ Non quod lateat corporaUter in pane, aut 
 
 * fub pane, aut f lib fpeciebus & accidentibus panis ; fed quod quan- 
 
 * do digne fumitur panis facramentahs, tunc etiam fumitur cum 
 ^ pane Chrifti corpus rcaie , ilii communioni reaUter prosfens* 
 Thus Sp.latcn[!S. 
 
 And ib Eifliop Forbes^ de Euchar. 2.1, 2. c. 9./. — '' An Chriftus 
 'in Euchariftia fit adorandus Proteftantes ianiores non dubitant. 
 ^ In fumptione enim Eucharifiiis (ut utar verbis Archiepifcopi S/^- 
 ' Uren(fs) adorandus elt Chriiius vera latria, fiquidem corpus ejus 
 ' vivuin^ac gloriofum, miraculo quodam ineffabiU digne fumenti 
 
 * prsefens adefr ; & hire adoratio nonpani, non vino, non fumpti- 
 
 * oni, non comelHoni, fed ipfi Corporl immediate, per fumptionem 
 ' Euchariftits exhibito, debetur, & perfxitur. [Thm then Protejlants 
 allow Adoration to Chrifi'^s Body and Bloody ^s fub [i ant i ally prefent in 
 the Eucharifi^ if not to the fymbols^yet to the worthy receiver, \ 
 
 tyly. Yet further ; It is affirmed by another party of Proteftants, 
 the Lutherans, more exprefly, that Chrift's body and blood are/re- 
 /!';?/• not only to the worthy Communicant, but to tliQ confecrated. 
 fymhols \ andwhilil foprefent, which is during the action of the 
 Lord's Supper, (/. e. as I conceive them, from the Ccnfecration till 
 the end of the Communion) are to be adored. 
 
 [Of which thus C^?;^^/>/V/'^, Exam. Conc.Trid.part,2.feJf. 15.^.5. 
 ' Deum & Homin^m in Divina & humana natura, in aCtione C cense 
 ' Dominicse vere & fubftantialiter prsefentem, in fpiritu & veritat^ 
 ' adorandum, nemo negat ; nifi qui cum Sacramentariis vel negar, 
 ' vel du'bitat de proefentia Chrifti in ccena. Ibid. — '' Et quidem 
 ' humanam etiam ejus naturam, propter unionem cum Divinitate, 
 ' tfft adorandam, nemo mix Ahfiorianm in dubium vocat. — Ita Ja^ 
 'cob Gen. QS.ikfo/e^Exod. ^4. EliO'S 3 Reg. 19. non habebant fane 
 ^ peculiaremandatum, ut in illis locis Deum adorarent: fed quia 
 
 * habebant generate mandatum ut Deum ubique adorarent, h certi « 
 ^.erant Deum fub externis & vifibilibus ilKs fymbohs vere adeffe, & 
 
 * peculiari modo gratios fe ibi pateficere;, certe Deum ipfum, que«i ,^ 
 
 * ibi pra;fentem elle credcbantj adorabant. 'Nee vero Deurn illi 
 
 procul 
 
 7- 
 
Cof^cernin^l the A dor. it io^ of the Eucharijt. i X 
 
 ' procul in c^i;lo Empyrxo a ic rcmotum Sc abfcntem, led vcre prx- 
 Menrcm, ?< qiiidcm peciiliari modo grati-x piu-fcntcm, adorarunt. 
 — Thus he. Nor do I know, that tlic CdviniHs have at any ti'ne 
 accufcd their brethren the Lutherarjs of Idolatry in ilieh a pra£tice. 
 I rindalfoMr. T/^t^r/z/^/ziein the hkc manner clearly maintaining, 
 I. a prefence of Chriil's Body with the fymbols, immediately upon 
 coniecration J and 2. an Adoration due to it. See the/^rwerin 
 £^;7^^. /. 3.^. 2. and j. wliere/^. 17. ''J have faid enough (^laith 
 ' Jic) to evidence the mylticai and fpiritual prefence of tlic flefh 
 'and blood of Chrill in the Elements, as the Sacrament of the fame, 
 ' before any man can f uppole that fpiritual prefence of them to the 
 ' foul, which the eating and drmking ChriiPs fljlh and blood fpi- 
 'ritually by living faith importech. And fee the latter, ib. c. jOo 
 p, 350. — "I fuppole (faith he^ that the Body and Blood of 
 ' Chrill may be adored where ever they are ; and rnuil be adored 
 ' by a good Chriftian , where the cuftom of the Church, which a 
 ' Chrirtian is obliged to communicate with, requires it. -This ho- 
 ^ nour f/ .e. ofworjhipfing t/j€ body and blood ofChriJl^ being the du- 
 'ty of an affirmative precept, (^ which, according to the received 
 ' rule, ties always ; tho it cannot tye a man to do the duty always, 
 ^ becaule he then flaould do nothing elfe:) what remains but a 
 VJuft occafion to makeitrequifitCj andprefently to take hold and 
 
 * oblige ? And is not the prefence thereof in the Sacrament of the 
 
 * Eucharifta ]w{{occafwn prefently to exprefs, by the bodily ad of 
 ^ A.doration, that inward honour, which we always carry toward 
 ' our Lord Chrifl: as God ? — Again /^. 3 5 1 . ''Not to balk that free- 
 ^dom (iaithhe) which hath carried me to publifli a!l this : I do 
 ^ believe that it w^as fo praftifed and done [/>. our LordCbrijl really 
 ^ rvorJhipp:d in the Eucharijl^ in the ancient Churcli, and in the fym- 
 ^ bols before receiving ; which I maintain from the beginning to 
 ^ have bin the true Chuch of Chrift, obliging Till to conform to it 
 ^ in all things within the power of it. I know the confequence to 
 *" be this, That there is no jurt caufe why it fliould not be done at 
 ' prefent, but that caufe which ]uftifies the reforming of fome part 
 ^of the Church without the whole : which, were it taken away, 
 ' that it ^this adoration] might be done again, and ought not to be, 
 ' of it felf alone, any caufe ofdiftance f/. e. between the Chnrchesof 
 Chrifl, 
 
 6. It is granted by D.t/7/i in \\\s ylpoh>^yjC, 11. and in his de- 
 
 .fejiceofit againft Chaumont^ i. That altho the Reformed of his 
 
 party do not believe the prefence of Chrifrs body in the iigns, }'et 
 
 they efliemnot the belitfofit Jo criminal^ that itohti'Hth th m to break 
 
 H 2 "^ 4 
 
■^ Reply to 
 ChiWr.o :t. 
 
 y- 
 
 1 2 C oncer ning the Aiorat'.on of the Evchariji> 
 
 cff communion ivith all thofe that hold it. So that, had the Roman 
 Church no other error, lave this, they freely confefs, it had given 
 them no iiifficient caulc of feparating from it : " as (^ faith- he) a}>- 
 ' pears in this, that we tolerate and bear with it in the Lutherans, 
 And again, '^ for the Adoration of this Body as fo prefent with the 
 P- <^?. figns, /"when indeed it is not fo,) he faith, — ^' That it is only vain 
 ^ and unprofitable, and that, as one may fay, falls to nothing ; being 
 ^ deceived not in this, that it makes its addreffes to an objeQ: not 
 ^ adorable ; but in this only, that miftaking it , it feeks it, and 
 ^thinks to embrace it there where it is not. And c. i2.heal{b 
 freely confelTeth, ^' That, had the Church of Rome only obliged 
 ' them to worfiiip "Jefm Chrifl in the Sacrament, and not ufed this 
 
 * expreflion, that tiie fervice of Latvia ought to be rendred to tlie 
 r /j'^rV ' ^^h Sacrament : "^flie had not obliged them by this toadofe a- 
 
 nj creature. Thus he : as it were conftrained thereto by the 
 Lutheran Frotcftants opinion and praftice, for his retaining their 
 communion, andfreemg them from Idolatry. 2. It is granted 
 alfo, Ai^oL c,\\. — That when our Lord was on earth, a difciple's 
 giving divine honours, upon miftake, to another perfbn much re- 
 iembling him, would be no idolatry. So, fuppofing the confe- 
 crated Hoaft were truly adorable, granted, that fhould any one 
 ieeane ontlie Altar, that hapnednot to be confecrated, and wor- 
 fhip it, neither would iuch a perfon be guilty of idolatry. So he pro- 
 nounces him blamelefs that fhould give the honour and fervicedue 
 to his true Prince to a iiibjed,whom very like,he took for hisPrince. 
 Yet tliat a Manichean worlliipping the Sun, millaken to be the ve- 
 ry fubftance of Chrift, ffeeS. Auftin contra Faujiuml. 12.C.22. /.20. 
 c. 9.) for Chrijt; or (to reprefent the opinion more rcfinedj wor- 
 fhipping with divine honours not the Sun, but only Chrift in the 
 Sun, he could not in this be excufed from Idolatry. And,that that 
 v/Jiich diftinguifhes thefe cafes^ and renders them fo different, is, 
 not a good intention to worfhip only him that is truly God, or 
 Chnll ; nor the opinion and belief men have , that the Objeft they 
 worlhip is truly fuch ; for this good intention (^as he in that chap- 
 ter,^aiid other Reformed Writers,and among others Dr. Stillingfleety 
 copioufly prefs) is common to the worft of Idolaters, as to the reft : 
 but the error or ignorance of the judgment, from which flows this 
 miftaking praftice ; as that is perverfly afft^ied and culpable, or inr 
 mcrntdin^ excufaWe. Of which thus he, Ibid. — ^' I maintain, 
 
 * that ignorance excufeth here when it is involuntary ; when the 
 ' fabjedl \_Iadd^ or thefrefence of it~\ we miftake in, is fo concealed^^ 
 'thatwhatever defirewehave, or pains we take, to find out the 
 
 truths 
 
Concerning the Adoration of the EuchariJ. i j 
 
 ^ truth, it is not poifible for us to diicovcr it. •— Bdi tlicrc, where 
 ' the ignorance of the Obicd [^or ofitspreftnce'] proceeds not from 
 ^ the oblcurity or difficulty of the thing, but from thcmahce or 
 * * negligence of the perlbn ; this is lb far from exculing , that it ag- 
 ^gravatcs our fault. Tliushe cxcules one that Jhould have ado- 
 red a perlbn much rcfembiing our Lord, or an unconfecrated 
 Hoal't — '^ becaufe no paffion or negligence of his caufed ILicIi a 
 
 * miicalvC ; — but not thole who worlhipped the Sun for Cbri(l, 
 [or Chrift in the Sun ; ] — " bccaufe (faith hc^ the ignorance of 
 ' fuch people is vifiblv aftected and voluntary, arifing from their 
 ^ faulc onlv, and not from tlic oblcurity of the tliir.gsthey areigno- 
 rant in. ' Nor fo /^c?;;/.:A;-Catholicks in their MorJhipping the Sa- 
 crament for Chriir ; '' bccaufe i^laith he) the error proceeds en- 
 
 * ti rely from their paffion, and not any thing from abroad. [Thus 
 h^^ cliaring fiich act tons from idoUtry^ where the error of the yidgment 
 U non'^y ferv erfe^ "voluntary J and culpable?^ 
 
 Havmg hitherto fliewed you leveral ConcefTions of Vrotcfmts^ 
 and having urged none here from any of them, but fuch, as I 
 think all will, or in reafon ought, to admit ; next \ proceed to ex- 
 amine, w hat it is that in this matter Catholicks do maintain. 
 
 I. And Firft, Catholicks affirm in the Eucharid:, after the Confc- ^. g^ 
 cration, a /ig'/^or fymbol toremain ffill diftinfl: ; and having a di- .nier:io,t 
 verfe exitlence from that of the thing fignified^ or, fromChrjfs 
 Body contained in, or under it. [_Scq Cone, Trident, fejf. i^. ^ ^. 
 *^ Hoc efTe commune Euchariftiae cum aliis Sacramentis, ut fit fym- 
 ' bolum rei faerie, & vifibilis forma invifibilis grati.r. By which 
 forma vifibilis ('as Bellarmin expounds it, de EHchari[l, 4. /. 6. r. ^ is 
 meant the fpecies of the Elements, not the Body o't Chrifl, — So 
 hcIUrmin. Euchar. 2. L i 5. r. " Etiam poft confecrationem fpecies 
 *" p.mis &■ vini flint figna corporis h fanguinis Chrifii ibi rcvera ex- 
 iilentium. — and 5./ 22.6. ^'Accidentia remianent ; quia fi eti- 
 ^ am accidcniiaabeirent, nullum effet in Euchariftia fignum fenfi- 
 'bile; proinde nullum elTet Sacramentum. So EHius in^.fnty 
 II. dijl. 3./. ^' Euchariftia conffat ex pane, tanquam materia 
 'quadam partim tranfeuntc, partim remaneiue ; tranfeimte qui- 
 ^ dem fecLindam fubllantiam^ remancnte vero iecundum acci- 
 
 * dentia , in quibus tota fubftantia; vis &: operatio niliilominus per- 
 ' feverat. Hence they allow of that exprelTion of Ircn^us^ 4. /, ^4. 
 c, where he faith, — '* Euchariiliam ex duabus rebus, tcrrena 8c. 
 ' co^Iefti compofltam eiTe. And of St. Gregory, dtcxL 4. /. 58. c. '^ In. 
 
 ^ hoc myikrio fumma imis fbciari : terrena calcfribus jungi : ununt 
 ^ex vifibilibusacinvifibilibus fieri.] So that tho thefe. fymbols 
 
 and' 
 
1:1 :it Rora 
 
 1 4 Concerning the Ador/tthn ofth EuxhAriJl, 
 
 and Chrift's body may be faid to make umtm dggregatum ; yet,if 
 this be only xht [pedes or accidents of the bread and vvine that re- 
 mains, thefc cannot be faid to have any inherence m this Body of 
 Chrift, (thoitis true on tlie other fide that, being accidents only, 
 they cannot be (aid to make a diiVmd: fuppopum from it ; J or, if a 
 fubiiance remain, this cannot be faid to have any hypoftatical 
 union (or to make ont fufpofitum) with our Lord's Divinity or Hu- 
 manity , as our Lord's Humanity hath fuch an union with his Di- 
 vinity. From which it is obferved by Dr. Taylor {Real Prefence^ p. 
 3 36.) that therefore Hill there is the lefs realbn for Romani(ls to 
 give any Divine worihip ( as he faith they do) to the (ymbols. 
 Far therefore arc Catholicks from granting (what a late Author^ 
 pretends they do, but that which he alledgeth no way fhews it) 
 
 iloi.pu^ as great an hypoftatical union between Chrift and the Sacrament, 
 as between the Divine and Humane Nature. 
 /. ic. This external fign or fymbol they alfo affirm to be all that of the 
 bread and wine that is percJved by any fenfe. And tho after fuch 
 confecrationthefiibftanceofthe bread and wine is denied tore- 
 main, yet isfubfiance here taken in fuch a fenfe, as that neither the 
 hardnefs nor foftnefs, nor the frangibihty , nor the favour, nor 
 the odour,nor the nutritive virtue of the bread, nor nothing vifible, 
 nor tangible, or otherwife perceptible by any fenfe, are involved 
 in it. Of which figns alfo they predicate many things, which 
 they will by no means allow to be properly faid of , or at leaft to be 
 received in, or eftefted by or upon ChrijTs body, now immortal 
 and utterly impaffible. So fapere^ dlgeriy mitrire^ confortarey corpo- 
 raliter] and 2i^\in/rangi dentlbm yComburi jvodt a brutis ammdtbus^inA 
 whatever other thing may be named ("excepting only thofe attri- 
 butes, which in general are' neceffarv to indicate the prefence of 
 ChriJFs body to us with xht /pedes whilft Integra ; as the local pofi- 
 iions, elevari/econdi.ore rcdfi^&c) they apply to thefe fymbols that 
 remain ; not to Chrift'' s body which is indivifibly there. — "Chri- 
 ^ftusvere infacramento exiftensnuHo modo Isedipoteft; non ca- 
 ^ dit in terram, \_id entm proprie cndit (faith he) qtwd corvoraliter mo- 
 ^"vetur ; fo 2\{o,animanon c.tdtt^ non teritur, non roditur, non pu- 
 
 ^DeEn- ' trcfcit, uon crcmatur : ilia enim (faith BelUrmin^J infpeciebus 
 
 lo^^c. ^ ^ iftis recipiuntur, fed Chriftum non afficiunt. 
 /.ii, 2. Concerning Adoration of the Sacrament, they affirm the 
 v^QxA Sacrament not to be taken always 7nthe fame fenfe ; but fome- 
 times to be ufed to fignify only the external fi^ns or l}^mbols ; fbijie-, 
 rimes ^^h' ^^e res Sacramenti^ or the thing contained under them,'^ 
 which is the much more principal part thereof. And, as Proteflants 
 
 much 
 
I 
 
 nuichivcfs, io Catholicks willingly acknowlcd.^^ a great ditlcrcncc 
 between thcfc I A'O, tiic worlliipping of the Sacrawc/Jt, as this word 
 IS taken lor the iymbols, and the worfliipping oiChy/Jl's Body in 
 the Sacrament. Now as the word Sr.cramr,jt is taken tor the Sy ?.- 
 ho/s, they acknowledg a certain intcriour cult 'and veneration due 
 thereto, as to other holy things, the holy Chalices, the holy Gof- 
 pels, the holy Crofs, &c. of which Vcmrdtion r,mch hath been [john 
 in the Bifconrfe ^Images /. 42 o'c. but they acknowledg no lu- 
 preme or Divine Adoration due to the Sacrament, as t.iken in this 
 ienle tor the lymbols ; but only to our Lord's Body and Blood, and 
 lb to our Lord himfeltas prefent in this Sacrament, or w itii thdc 
 fymbols. [So that be thefe Symbols of what latitude you will, ei- 
 ther larger, as the L////at^;^ believes; or flraitcr, as the Catho/ickf 
 fay they are ; or be they not only thele, but the fubftancc of bread 
 alio under them, as CW;(?^r/'.f believe it is not: yet neither thofe 
 fpecizs, nor \\\\sfubf}amc^ have any divine Adoration given or ac- 
 kno\\'Iedged due to them at all ; no more than this liibftance of 
 Bread, beheved there by the L////;cr4;^j, yet hath from them any 
 fuch Adoration given to it.] 
 
 [That Catholicks thus by Adoration of the Sacrament with La- $. 1 2. 
 /f/^only underhand that of the res Sacrame^ti, thQ Adoration of 
 ChriiVs Body and Blood in the Sacrament, lee Co^cTrid. <Sef, i^.c. 
 5. " Omnes Chriiti fideles, pro more in Catholica Ecclefia femper 
 
 * recepto, latri^ cultum, qui vero Deo debetur, huic fanctiflimo Sa- 
 
 * cramento in veneratione exhibeant. Neque enim ideo minus eil 
 ' adorandum, qiiodfuerit a Chrifto Domino, ut fumatur, inftku- 
 ^ turn ; nam ilium eundem Deum pra;rentem in eo adelTe credimus, 
 ^ quern Fater a^ternus introducens in orbem terrarum dicit ; Et ado- 
 ' rent cftm omnes Angeli Dti : quern Magi procIdentesadoravTrunt. 
 Where, tho the Council ufeth the expreiiion of exhibiting latrine 
 Cult urn Sacram:nto ; yet that this cuUus latri^ is not applied to the 
 Sacrament, as it implies the fign or lymbol , but only the thing 
 fignified, both the words joyned ^o it, ^urz'cro Deo debjur, (which 
 fignitiesthe Council maintains that to be (lod they gave thisr///- 
 tHs Intrufi to) and the explication annexed, A^-iv; ilium cundcm Deum 
 &c, may fufficlently convince to any not obii:inatelv oppofitc. Nei- 
 tlicr do thofe words interpofed, — Nia^iie enim ideo [Sncramentum'^^ 
 minus cfl adorandum , qnodfucrit a Chrijio T)om:r^o ut juwatnr injlitti ■ 
 tum^zny way crofs fuch a fenlc, as a late Author "^ too confidently ^ Sr fiinc;- 
 prelfeth, faying, — '' That by Sacrament here t!ie Council nnifl u\\- li'l ,.^!^"'^., 
 '^depihind the elements or accidents as the immediate term of that * p. 117- 
 
 ' divine worfliip, or elle the latter VvOrds [; e. qrwdfrur/t a Domino ■ 
 
:t ^ Comer ning tk Jd^rath^ ofphe Eucharifi. 
 
 ' i^pm/m ut fumitt^^r^ Ci^nify nothing at all For what (faith he) 
 ^ was that, which was initituted by the Lord as a Sacrament ? was 
 ■' it not the external and vifible figns , or elements ? why do they 
 ^ urge, That the Sacrament o'^ght not the lefs to he adored hccaufe it rva4 
 ' to be taken, but to take off the common objeclion, That we ought not 
 ■^ to give divine worfljtp to that which we eat ? And what can this have 
 ' refpeft to, but the Elements ? Thus argues he. When-as he 
 might know, that the Fathers of Trent^ who faid this, do hold, 
 the chief thing mftituted and exhibited in the Sacrament to be, 
 not the Elements, but Chrift's Body ; and ipfum corpus Domini to 
 be alfo orally both taken and eaten, f^tho not modo naturali carnis or 
 corporis) as well as the Elements, according to our Lord's exprefs 
 words, Accipite^ Manduccitey Hoc eji Corpus meumj [/. e. quod mandu-^ 
 catis : \ and when-as he might know alfo, that the occafion of ad- 
 ding this claufe was in oppofition to a party of Luther'' s followers, 
 who, granting Chrift's Body prefent with the Symbols, and yet 
 denying Adoration, faid for it, that our Lord's body ^ not the fym- 
 hoi J was prefent there, non ut adoretur^ fed ut fumatur . And Calvin 
 alfo faith fome fuch thing, Inflitut, L 4. c. 17. /. 3 5. urging, there 
 was no fuch mandate for Adoration, /.e. of Chrift's Bodt, of which 
 he was formerly fpeaking; but that our Lord commanded only, 
 Accipite^mandticateybihite^ — quo (^faith he) accipi {ovfumi, if you 
 willj Sacrament urn, non adorari jubet : meaning Sacr amentum in re- 
 lation to Corpus Domini •, elfe he faid nothing to the purpofe 
 of his former difcourfe. And it may be confider'd here alfo, that 
 not only the Council of Tre;?/^, but no Schoolman at all /fome of 
 which are thought uncautious in their expreflions about Adoration 
 of Lnages, and confequently of the holy Symbols in the Eucharift ; 
 nor is any Catholick accountable for them) takes the boldnefs to 
 give cult us latri^ {c^ui vero Deo debetur, as the Council faith \\Qxt) to 
 the Elements, without annexing fome quahfication of a coadoratioy 
 per accidens.improprie^ ficut vefies Regis adorantnr cum J{ege^ or ut Fiex 
 vejlitm adoratur^ yet without our iiiental notion at fi^ch a time 
 ftripping him of his garments. Therefore neither can the Council 
 here be rationally prellimed to fpeak of the fymbols, when it ufeth 
 no fuch quahfications. ^ 
 jf. 12. But, to put this matter out of all doubt, the Definition of this 
 Council in the 6//a C^;^^;^ (more than which is not required to be 
 profefTed by anySonofthe Roman Church j is this : — " Si quis 
 ^ dixcrit in fando Euchariftia^ Sacramento Chriftum unigenitum 
 ^DeiFilium non effe cultu latri-a: etiam externo adorandum ,*^& 
 ^cjus Adoratores efle idololatras, Anathema fit. Concerning 
 
 which 
 
CcMcernhg the jidorAtioH cfthe Euchxrifl, i ^ 
 
 ^vhich, and feme otlicr palTagcs in this Council, in comparing the 
 CA;i/>/erJ with the Ct/;d?;)f/, I'tancifcus .ifarUJa (iara, Encht-ndton of 
 Fattb Di.ii. j./. i^'. ludiciuiidy oblcrvcs, — ''That altho Catho- 
 
 * hck taith, as to the fubltance, is declared in the Chapters, ^^as in- 
 ' deed it is,) yet according to this wc arc obliged only fub anath- 
 ^ mate to that form oFcxpr^fHon whicli is defined in the Ca/io/7s, 
 ^ I. Bccaule the chapters dvc not framed in the flile of Conciliary 
 
 * Definitions, with ^;;;i//;rw/ J, and the hke. 2. Becaule the Ca- 
 ^ nons (where the very form is exceeding exacl>) Ibmetimes differ 
 
 * from the manner of exprcilion in the Chapters^ in order to the 
 ^ lame matter : As jejL 6. oijujlification ; Canon 1 1 . and Chapter 7 ; 
 ' alio fcff. 1 3. of the Sacrament of the Euchar^fi \ Canon 6. Chapter 5, 
 ' and ell Jwhere : yet fub anatherr;ate all mull (land to the Canons; 
 
 * and therefore muH: expound the chapters by them. Sec more in 
 the Author. 
 
 Soave alfb, /. 4.^. 345. in his cenfure of this iT^th, Seflion, tho 
 he faith magifterially enough in oppolition to a Council, — ^That 
 
 * the manner of fpeech ufed in the 5^//. point of doftrine, fiying, 
 ^ That divine ivorjhip was due to the Sacrament y was noted alio for im- 
 ^ proper 5 fince it is certain, that the thing iignified or contained is 
 *■ not meant by the iS^^'^we;?^, but the thing fignifying or contain- 
 ing. {_But what Catholick willgrant him this, that Sacrament /WWex 
 not both ; or^ of the two.) not more principcilly the thing contained in, or 
 joymd-wtth the Symbols f ] Yet he obferves, — '' fhat it was well 
 ' correfted in the 6th. Canon^ which laid, that the Son of God ought 
 ' to be worJJjipped in the Sacrament. Seethe fiime obferved alfb by 
 Grotif^s in Jpolog. Rivet Difculf.p.jg. where alfb he notes Beliar- 
 mins forequoted paflTagc : '' That the Controverfy between Catho- 
 ' licks and Daherans m their faying, The Sacrament y or (hrifi in the 
 ^ Sacrament , rv/ts to be ivorjhipped, was only in mcdo loquendi: To 
 which nothing is replied by Rivet in Dialyfi Difcujfionis ; but the 
 matter there, as alfo in his Apologetic , pafled over in filence. Add 
 to Cirotim what Mr. Thorndike diicouricth in defence of the expref- 
 fion oiworfljtpping the Sacramuit, Epilog. 3. /. 30. c./'. 3 5 2. ''1 con- 
 ' fcfiit is not^necelTanlyjrhe fame thing to \voi:\hi[j Chrifl- in the 
 'Sacrament of the Euchariir, as to worihip the Sacrament oi the 
 
 * Euchariil. Yet in that fenfe, which reafon of it felf jullifics, it is. 
 ' For the Sacrament of the Euchariil:,by reafon of the nature there- 
 ' of, is neither the viCibk fpec^ts, nor tlie invifible Grace of Chrift's 
 ' Body and Blood ; but the union of both by virtue of the promiic ; 
 
 ^* 10 regard whereof — both concur to that which wc call the Sacra- 
 ''menc'of the Euchariil:, — by the promifc which the Inftituticn 
 
 I ' tlrcrcjf 
 
Ji 8 C onctYntng the Adoration oftk Euch^rifl . v 
 
 * thereof containeth. If this be rightly underftood, then to wor- 
 ^ fhip the Sacrament of the Eucharht, is to vvorfliip Chrift in the 
 ' Sacrament of the Eucharift. Thm he. 
 
 §. 14. This in vindication of the Council. And BelUrmin explains 
 hinilelf in the fame manner as the Council, in his Apology to Kin^ 
 James, ^'Internupera dogmata ponit^JRejv] adorationcm Sacra^ 
 
 * menti Euchariftii^, i.e. [as Catholicks underfiand and explain it'] a- 
 ^ dorationem Chrifti Domini maro, fed vero , modo prsefentis. To 
 which Bifhop Andrews replies: — ''Quis ei hoc dederit ? ^^rr^- 
 ' me?2to^ i. e. Chrtfii in Sacramento. Imo Chriftus ipfe Sacramcnti 
 ' res in Sacramento adorandus eft. Rex autem Chriftum in Eu- 
 ^ chariftiaverepratfentem, vere & adorandum ftatuit. {yhiis far 
 then the J\jng^ B^fiop^ and CardJnal are agreedT] Again,^e Euchari- 
 Jiia /. 4.r. 29, — ^* QLUcquid fit de modo loquendi , ftatus Quaeftio- 
 ^ nis non eft , nifi , Jn Chrijl^s in Eueharifiia fit adorandfn cultu 
 latrU f And, as it were to avoid offence, when he comes to tceat 
 on thisfubjeft, ^e £//rW.4. /.^. 29. he prefixeth the Title to it, 
 noty Deadoratione, hntVe vener at /one huj us Sacrament i : And in it 
 faith that — '' Nullus Catholicus eft qui doceat, Ipfa fymbola ex- 
 
 * terna per fe & proprie effe adoranda cultuhtrix^ led folum'i^e^e- 
 
 * randd cultu quodam minore. 
 
 Of this Do£lrine of Catholicks Bifliop Forhes gives this teftlmo- 
 ny5/.2.r. 2.9.^. '^In Euchariftiamente difcernendum effe Chri- 
 Mtuma vifibilifigno doccnt/?^;j^i«;^e;^/ej; &: Chriftum quidem ad- 
 ^ orandum effe, nontamen Sacramentum: quia fpecies illos-funt 
 ''res create &c, ncque fatis eft [[/.e. to give them divine rvorjh/j?'] 
 
 * quod Chriftus fub ilhs fit ; quia etiam Deus eft in Anima tanquam 
 ' in Templo fuo ; & tamen adoratur Deus, non Anima ; ut ait Sua- 
 ' res I, Tom. 79. c^u^fr. 8. art. difp.6^. $. \. And fo Sfalatenfts I. 
 7. f.i I. ;?.7. '^ Nam neque noftri [i.e, Catholicks^] dicunt fpecies pa- 
 ' nis & vini, hoc eft, accidentia ilia effe adoranda : fed dicunt cor- 
 ' pusChriftivcrum& reale, quod fub illis fpeciebus latet, debere 
 adorari. When then the Roman Church, fpeaking of fupreme 
 Adoration^ explains her language oi adoring the Sacrament ^ to mean 
 only adoring Chrift's Body, andfoChrift as prefent there ; and 
 iiot adoring any other thing whatever (fubftance, or accident^) 
 that is prefent there, or that is alio included in the word Sacra- 
 r^/;e;^r: thit accufation, which htr ufing fuch language of /irfW;?g 
 the Sacrament can feemingly expofe her to, is at the moft, not of an 
 t/ror, but an improper exprelEon. But the propriety of language 
 dutn'ui Sons oiTght to learn from, not^teach, their Mother ; who ^ 
 alfo fpeaks that which hath defcended to her from former 'times, 
 
 Nci- 
 
CoNcerning the jidorarion of the Etnhnrifi, \ ^ 
 
 Neither Will it follow from Ciitliolicks ufing the word Sacrament 
 prccilcl) in this Icnic, cxcluiivcly to any other matter javc Cnriirs 
 Body, tluit tlierefore one may ulethe word SncramcKt promilcu- 
 oufly for Chrill's Body, in what reipect Ibever we fpeak of it; and, 
 as well or as properly fay, that the Sacrament, meaning Chrift's 
 Body, is in the heavens at God's right hand, or was on the Crofs, 
 or the like. For the [vS'.?^r.iwe/i/^ 1 thus applied involves no other 
 fiibjecl or thing at all but ChrilFs Body ; yet it connotes^ bcfides it, 
 the placeor maimer of its prefence; fignifying this Body only as 
 prefent in the Mylleries; not as a term adequate to,and convertible 
 with, it, being in whatev^er time and place. 
 
 IthinktheleTeitimonicsprodiiced both out of the Council of ^. 15. 
 Tre/jtj and other Catholick AutRors , and alfo out o'i Protejlants con- 
 feffinglbmuchofthem, do Ihow fufilcienLly the great extrava- 
 gancy of thofe Protejlarjt A\jiX.\\Q\"^ who tell their Readers, that the 
 Itate of this controverfy is not, Whether ChrtJPs Body, and fo Chriit 
 in the Sacrament be adorable with fupreme Honours? but whe- 
 ther the Sacrament ; and then by Sacramtnt are pleafed to under- 
 ^TiW^xXxQ Symbols'^, and then, to confute the Dodrine of 7(^wc, ar- 
 gue, that no Creature^ as the Symbols are, is capable of Divine Ho- 
 nour. " The Itate of the Controverfy ^fiitli a late Writer of 
 ^ theirs"^J is, Whether proper Divine Worlliip in the time of re- ^ stirirj^. 
 ' ceiving the Eucharill: maybe given to the Elements on the ac- fleet Rom. 
 ^ count of a Corporal Prefence of Chrift under them? And againft ^-^^-i--^^^. 
 it he affirms, — '' That fuppofing the Divine Nature prefent in a- 
 *" ny thing gives no ground upon that account to give the fune 
 ^ worfliip to the thing wherein he is prefent, as I do to Chrill him- 
 felf. So Bifhbp Andrews^ '' Rex Chriftum in Euchariltia vere ado- 
 " randum ftatuit, — at nonSacramentum, terrenam fcilicet partem. 
 And — '^ Nos in myiteriis carnem Chriili adoramus, Sacramen- 
 ' tum {i.e. the Symbols'] nuUi adoramus. So Dr. Taylor^ (Real Pre- 
 fence -p. 335. "TheCommandementto worfliip God alone is lb ex- 
 ' prefs ; the- dillance between God and Wcad dedicated to the 
 ' fervice is fo vaft, — that, if it had been intended that we fhc^uld 
 * have worfhipped the H. Sacrament, the H; Scriptures would have 
 ' called itGo^.orJifu^ Chnfi. And Diflwafrue /. 5.^.76. he af- 
 firms the Church of }{pme to give Divine Honour to the Symbols 
 or Elements, and fo to a Creature the due and incommunicable 
 propriety of God. So they vainly alfb undertake to ihew, that 
 ^tliG Primitive Churcli did not terminate their Adoration upon the 
 Elements ; that the Fathers, when they fpeak of worlliip, fpeak of 
 worlhipping the Flefli of Chrill in the xVlyfteries, or Svmbols; not 
 
 I 2 ^ of 
 
20 CcHcerning the AdorMion of the Evcharifi. 
 
 or \v»orfhiping the Myiteries or Symbols. Thefe, I fay, are great 
 extravagances: whilll the l{pman Church owns or impofes no 
 fuch Doftrine of Divine Adoration due to the Elements, " and the 
 true Controverfy on their fide is only this; i. Whether tlie 
 ^Body ard Blood ofChrifi^ prefcinding from whatever fymbol is or 
 , may be there, is adorable., as being prefent in the Sacrament with 
 thefe fymbols ? (This is affirmed by Catholicks : more than this 
 needs not be fo ;) And 2. Whether the Adoration of ChrijFs Bodj, 
 and fo of Ghrift as prefent, if it Ihuuid not be fb, mil amount to Ido- 
 latry^ 
 jf. 16. If we here make a further enquiry into the Schoolmen concern- 
 ing the Adoration or Veneration due to the Symbols, they Itate 
 the lame toward them as toward Iftiages, the facred Utenfils, the 
 H. nameof 5^e///^, and other Holy things. " Omnes f faith Faf^ 
 ^ quez^in ^, Thorn, torn. i. difp. loS.t. 12.J eodem modo de Ipecie- 
 
 * bus Sacramenti, quo de Imaginibus, philofophari debent. And 
 then of Images we know the Definition of the 2d, Council of Nic^ 
 referred to by Trent — non latria. And for what they fay of Ima- 
 ges 1 refer you to the preceding Difcourfe on them, /- 42. &c. It 
 is true, that fomeof the later Schoolmen (to defend the expreffions 
 of fome of the former^ have endeavoured to fhow how a latrical, 
 quahfied, fccondary co-adoration may improprie or per accidens hQ 
 laid to be given to the fymbols alfo, as facramentally joyned with 
 our Lord's body ,. and as this body is as it were vefled with them ; 
 fuch as, fay they, when Chrifl: was adored here on earth, was gi- 
 ven alfo to his garments, i.e. without making in the aft- of wor- 
 ihip a mental feparation of hisperfbn from his clothes; asBe&r- 
 ?»tn explains it de Euchar. L 4.^. 29. — '^ Neque ehim ('faith he) 
 
 * jubebant Chriftum vefl:ibus nudari antequam adorarent ;aut ani- 
 ^ mo & cogitatione feparabant a vefiibus (ium adorarent \ fed ;fim- 
 
 * pliciter Chriftum., ut tunc (e habebat, adorabant : tametfi ratio 
 ^ adorandi non erant vefbes, imonecipfa Humanitas, fed fbla Di- 
 vinitas. Or do allow the giving of the external fign ofLatria to 
 them : as Bowing to, Kiffing, Embracing them ; but this witliout 
 any the leait internal aO: oi latria^ or any other honour or fubmifii- 
 on direfted to them, which fuch inanirnate things are uncapable 
 of; as Vafquez, explains it \ who is fo prodigal of this external figa 
 of honour, after he hath llript it of any internal Utria^ or other 
 worfliip whatever that may accompany it ; that he allows this 
 external fign not only to all Holy things, but to any Creagjre 
 whatever, (in our inward adoration* mean-while only of God,)*" 
 upon the general relation they have to him. But indeed fuch aa 
 
 ab- 
 
CoKCiYnlng the Adoratioft of the Eucharijf, 2 1 
 
 abfira^lien of the external fign from any internal honour or re- 
 fped fas other Catholicks ccnilirc his opinion^ makes thefe out- 
 ward gcllures , without any mental intention attending them as to 
 fuchobieft, like thofe of a puppet or cnghic, utterly inlignificant : 
 andfo l^afqittz^ inllead of communicating the /atria to Images, 
 to the Symbols, to other Holy things. Teems, in the judgment of 
 others, to allow them no honour or veneration at alls audio, in 
 feeming to fliy too much, to liiy too little ; which liath been more 
 largely difcourfed before, Uflmagts ^,^2,&c. And a late Author"^ -Jf SrTirir, 
 might have dv)ne well , in mentioning this Author's opinion, to ^^-f ^«^- 
 have given alfo a true relation of it, affirming only an external ^'^-r-i-?' 
 fign of honour given to the creature void of any internal the 
 lead refpefl; to them ; " Ita lit tota mentis intentio in Exemplar, 
 ** non in Imaginem lor, Dtuw, non CrtcituYam\ ferarur : which 
 would ealily have taken away all that malignity he faftens upon it. 
 This for Vafquez. And as for Bellarmins adoration improper and 
 feg acciderjs ^ Bifliop Forbes ttWs vls /.2. c.2. jf.i i. '' Sentcntia ifta 
 ^' Btllarmini plurimis Dodoribus Romanenfibus difplicet. And 
 BelUrmin himlelf, as appears by the former citations, waving thefe 
 School difputes, tells us, — " Status Qopsftionis non eit nifi, An 
 Chrijitis in Encharijlia fit adorandm ^ i. e. no more is defined, de- 
 cided, impofed on Chritlians faith by the Church, than this: nor 
 more needs be difputed with, or maintained againft, Proteftants, 
 tlian this. \This in the 2d. -place from jj". 1 1. Of Catholicks proftjfifgg 
 their Adoration with Divine worship ofChrifl only prefent in the Sacra- 
 ment with the Symbols^ not of the Symbols ; or, not, of the Sacrament, tf 
 taken for the Symbols. ~] 
 
 T^ly, Therefore alfo Catholicks ground thdr Adoration fa thing jf, 17, 
 Cardinal Ptrr(?/? much infiirs jpon in his Reply to King ^amts) 
 Ttot on Tranfuhjlantiation, (tho both Tranl'ubllantiation and Ccn- 
 lubftantiatjon involve it ; lb that, either of thefe maintained, Ado- 
 ration nccelTariiy follows; as if, Tranfubftantiation defeated, Ado- 
 ration is fo too ; but on a 7{eal Prefence with the Symbols j which m 
 general is agreed on by the Lutheran together with them. Which 
 Adoration tiiey affirm due with all the lame circumftances where- 
 with it is now performed, tho ChrilFs Body were prefent with the 
 Sym.boIs,neither asunder the accidents of Bread, as they fay; nor 
 under the fubftance of Bread;, as the Lutheran laith ; but, tho after 
 Ibme other unknown manner,diftinQ: from both : and if they were 
 convinced of the error of Tranfubftantiation, and of the truth of 
 the prcfjnce of the fubftance of the Bread unchanged ; yet as long 
 as not confuted iw the point of Keal-Prefnce^ they would never the 
 
 ^ - lefs 
 
2 2 Concerning the Adoration of the Eucharijl. 
 
 lefsfor this continue to adore the felf fame Objed, as now, in the 
 felf fame place, namely, the Body of Chrlft ftill prefent there with 
 the Symbols, and therefore there adorable ; tho prefent after an- 
 other manner than they imagined. See the argument of Burnefius 
 a Roman \yriter apud Fork/j.2,c.2. /. 12. "Corpus ChrifH ibi 
 ' ell cum pane vel permanente, vel tranfeunte, uno vel alio modo, 
 ^ & per confequens non eft idololatria adorare Chriftum ibi in Eu- 
 ^ chariftia realiter prgefentem. See in Cone. TV/W.i j./.^.j. the re-a- 
 fon immediately following the requiring of Adoration, '' -Nam 
 ^* ilium eundem Deum praefentem in eo [^'.e. Sacramento'] adefle cre- 
 ' dimus, quem Pater introducens in orbem terrarum dicit, Et ado- 
 rent eum &:c. 
 
 If therefore the Roman Church enjoyns thefe three : i. To be- 
 lieve ChriJFs Corpomlprefence in the SacramxCnt. 2. To believe fuch 
 pi'cihnCQ hj tvaji of Tranfuhjhntiatwn. J. To adore Chri[i as being 
 there prelent : It follows not that fhe enjoyns the third in order 
 to the fecond ; but may only, in order to the firft ; as the firft be- 
 ing (without the fecondj a fufficient ground thereof. Neither 
 can I , disbelieving the fecond, yet believing the firft, refufe obe- 
 dience to the third, that is,to worfliip the fame objeft in the fame 
 place, as thofe do who alfo believe the fecond : and in my beUev- 
 ing both the firft and the fecond, yet may I neverthelefs ground 
 the third only on that, which is by Chriftians more generally a- 
 greed on ; and ftill worfhip out of no other intention, after Trafi- 
 fubftantiation believed, than I did before I believed it (when on- 
 ly I held in general a corporal prefence ) or than others do; who, 
 believing a Real prefence, do not yet believe Tranfubftantia- 
 tion. 
 
 jj-^ i§. 4. Let us, then , not granting It, fuppofe Tranfubftantiation an 
 error; yet if the tenentof Corporal or Real prefence (^as held by 
 the Lutherans J or others^ be true, CathoUcks plead , their Adoration 
 is no way frujirated^ hut ftill warrant able , and to be continued. 
 
 tf. 10. 5^- Suppofe not only Tranfubftantiation, but Real prefence aa 
 error, and the Lutheran and the l\omdn Catholick both miftaken ; 
 yet there can be no fretence why thefe later , in fiich Adoration, 
 C grounded by botli on Real prefence with the Symbols^ will not he 
 its excttf able from Idolatry as the other. For, thus far thefe two Par- 
 ties agree: I, T\\2it Chrift is corporally -prefent : 2. Th'^t he may he 
 r^or shipped : j . That no other there but He may be worshipped \ not 
 Bread, nor any other meer creature. 4^ That nothing vifible in.the^ 
 Sacrament is He, or his Body ; which is prefent only invifiblv,' with- 
 out any thing vifible, inhering, or appertaining to it, as the fub- 
 
 ie£t 
 
Concerning the AdorMion of the Eucharifl. 2 1 
 
 jecl thereof. They differ only about the manner of the prefcnce of 
 thisinvifibleSubltance. Theone liuth,it is there together with 
 the bread; the other faith there, inftead of the bread, and tlie 
 bread away ; a thing alio to God poffible, for any thing we kno\\\ 
 The one faith, he is there both under the fubllance and accidents 
 of bread; the other, thereunder the accidents only of the bread. 
 Now, whilllboth worfhipthe fame Objcd in the fame place, and 
 veiled with the lame fenlible accidents, if the one adoring him as 
 being under the fubftance of bread, (he not being there^ are freed 
 from any Idolatry in fuch worlliip ; the other adoring him as be- 
 ing under the accidents of bread, fhe not being there) cannot be 
 made hereby Idolaters : fince they fay, and freely profefs, that, if 
 his body be not there, under thole appearances, but the lame fub- 
 ftance Itill under them which was formerly ; then they confefs it a 
 creature, and renounce all adoration of it. 
 
 Wliereas therefore it is objefted, That the fubftance of bread 
 only being in that place, where they fuppofe ChrilFs Body, and 
 not any Bread, to be , therefore in worfliipping the thing m that 
 place, they worO^iip bread ; this were a right charge, ifthey affir- 
 med, that they worH^ipped the fubftance that is in that place un- 
 der fuch accidents whatever it be : but this none fay ; but, that 
 they worfliip it only upon fuppofition that it is Ch rift's Body, and 
 not bread; and that for this fuppofition they have a rational 
 ground, (of which by and by.) X^ow, laying they worihip it, be- 
 caufe it is fo, is faying, if it be not fb, they intend no worlliip to it. 
 He that faith, T give divine Adoration to that which is under the 
 //^ff/ej of Bread, becaufe believed by me, or, if you will, certainly 
 known by me (but he, indeed, miitaking) to be ChrilVs Body, and 
 lb Chrift prefent, is yet far from feying , I worfloip w^hatever is 
 under the fptcies of Bread , wliether it be Chrift's Body or no. And 
 he that faith the later of thefe, if bread happen to be there, is wil- 
 lingly granted an dfTcA^T? ^ '•> but not lb the former. 
 
 Daf/le^ as it much concerns him,excufeth a Lutheran adoring up- 
 on a falfly fuppofed real or corporal prefence of our Lord from any ^ ^^ 
 idolatry, for this rcalbn : Becaufe, faith he, ^ 'Much adoration is ^ Ch'u^. 
 ' miftaken not in this, — that itaddreffeth itfclftoan Objcft not n"'0»-c-r-^ 
 * adorable, but only that by error it feeks and thinks to enjoy it in 
 ^ a plaee where it is not ; and fo he fiith it becomes only vai?i and 
 u'/ifrofit allege, as is laid befjre /. 8. The lame therefore muit 
 he allow to Catholicks^ if meaning nothing more by their language 
 of Adoratio Sacramenti than Chrffli in Sacramento ; as hath been 
 Ihewed before ^. 12. c^f that they do not: and that the conten- 
 tion 
 
24 Conatrmng the JAoration of the Kuchmji, 
 
 tion about this is a meer Logomachy ; and that they alio, as the o* 
 thprs, ground tlicir Adoration not on Tranfubftantiation, but Cor" 
 poral Prefence. 
 ^ As for Cojlcru^, or perhaps fome other 'Roman Writers, that fay, 
 
 p. o. if j-j-^j-^fubftantiation [where alfo they mufi mean^ or a Corporal Pre- 
 fence, /^;;^e ^/■/^ern^/y] were not true, the Idolatry of Heathens is 
 much more excufable, than of Chriftians, that worflhip a bit of 
 bread : they do not, or at leaft are not neceffitated to grant 
 the confequence neceffary, that, if Tranfubftantiation or Corpo- 
 ral Prefence fail, then they muft adore the bread ; which bread 
 mean while they deny alfo to be there : no more than ProtejlanPs 
 do or think themfelves neceffitated to grant this confequence, That 
 if Confubftantiation or Corporal Prefence fail, then the Lutherans 
 do adore the Bread \ which bread alfo tho the Lutherans affirm to 
 be there, yet do other Protcftants deny that the Lutherans worfhip. 
 But Cofterm^ and others, only maintain this : That, fuppofaig that 
 which is impofed upon them, viz,, that Catholicks^ if there be no 
 Tranfubftantiation, do worlliipa bitof bread ; the Heathen Ido- 
 latry, in their worlliipping a golden or filver Image, or fome liv- 
 ing creature d"^, would be far more tolerable, and more noble. 
 Shewing by this (^as Dr. Taylor expreffcth it, Liberty ofProphefying 
 ^.2 58 J '^^that they are ib far from worlliipping the bread in 
 ' fuch cafe, tliat themfelves profefs it to be idolatry to do fo ; and 
 ^ intending, by advancing this fault the higher, the more to make 
 "^ appear the impoffibility of fuch an error, its for fo many hundred 
 ^years poiTeffing the Univerfil' Church of Chrift, aflifted by our Sa- 
 
 * viour to the end of the world, and the Pillar of Truth : and think- 
 ^ ing the greatneisofthis crime a good argument of the Churches 
 
 ^ innocency therein ; whilft perhaps, in ibme frnaller matters, flie 
 ^ might be liable to a miftake. ^' I do believe (^faith Mr. Thorn- 
 ^ dike^ Epilog, 3. /. jo. r.p. 3 53. that it hath bin faid by great Do- 
 ^ ftors of the Church of i?^;^e , that they muft needs think them- 
 
 * felves flat idolaters, if they could think that the Elements are not 
 *^ abolifhed : That fliews with what confidence they would have 
 "^ the world apprehend , that they hold their opinion; but not, that 
 ^ the confequence is true ; unleis that which I have faid be re- 
 provable. And again, mjufi weights c, 19. — -^When they fay, 
 ^ they muft be flat Idolaters^ if tlie Elements be there, zeal to their 
 'opinion makes them fiy more than they fliould fiy. — Laftly, 
 liCojlcrus faith, that Tranfubftantiation failing, Catholicks do 
 worfliip the Bread, Bellarmin de Eucha, /. 4. c, 30. and others^ ^^i' 
 cj\ift the contrary, arguing thus concerning a (athohcks worfFup- 
 
 \n^ 
 
CoKCtyi9iHg the Adoratiofj of the EuchArijh 2 j 
 
 ing an iinconrccnitcd Hoall:, whicli is nothing but bread, — ^Ado- 
 ' ratio ex intcntione [/.f. ftah as is rAttonally grotwdcd] potiflTiinum 
 spender. Q^uirc qui f/.i/t'w] pancni adorat, quod ccrto crcdat 
 ^non clTcpancm, led Cliriltum, is propric & tbrmalitcr Chriilum 
 'adorat, non panem. Wliicli may as well be laid of an Hoaft con- 
 fecratcd, that is not tranfubilantiatcd (when the adorer upon pro- 
 bable grounds believes it to b:^ lb/) but remains (till bread, — ^'Q^ 
 ' hunc panem adorat, quod certo crcdat non cflb pancm, led Cliri- 
 ^ ftum, is proprie &" formaliter Chriltum adorat, non panem. And 
 the fame, much-what, as by Bel/arwin, is (aid by D^c, H^tmjnoHsi, 
 Difc. ofldoLztry,^.6j^. '' That^fuppofing tlieir error be grounded on 
 ' an honcit and blamelefs milunderftanding of Scripture, itis, tlio 
 ^ material , yet perhaps in them not formil idolatry ; becaufe, 
 
 * if they were not verily perfwaded that it were God, they profefs 
 
 * they would never think of w^orlhipping it. Thus he. 
 
 This in the 5^/;. place of not only IVaniiibftantiation, but Real 
 Preience being fuppofed an error, yet that the Roman praftice, or 
 €rror, compared M'ith the Lutheran ^ the firft is no more peccant 
 than the later ; and therefore that the Lutheran by Prctefiants be- 
 ing excufed from Idolatry , To ought the T^c?;^^/?^ Catholtck too. 
 
 6. Both thefe being fuppofed errors, and indeed no Prefenceof jf. 21., 
 Chrift's Body with the Symbols at all, as is by them both imagined 
 there ; yct^ fuch Adoratton^ by the one or the other, of Chrisiy who 
 is a true object of fupreme Adoration, and only by them miilaken 
 to be in fome place where he is not, cannot he termed any fuch Idola- 
 try , as is the jvorfhiping of an object not at all adorable. So, for exam- 
 ple. If we fuppofe a Heathen w^orHViping a Heathen-God, as hav- 
 ing fome particular rcfidence in an Image; or an Ifraelite wor- 
 fliipingthetrueGodofT/r^e/, as having a fpecial refidence in the 
 Calf at6/>i?/ ; or in Jeroboam^ sC'cAvzs, called alio by him Cheru- 
 hims ; or laftly, a Mank ht an, miilakhv^ notliing in the Nature or 
 Attributes of our LordChrilt, lave that he thinks him to have 
 fame particular rcfidence in the Sun, and lb worlliiping him as 
 prcfent there : None of thefe would be anyfach Idolatry, or pa- 
 rallel to it, asthatofanother Heathen worihiping the very Mol- 
 ten Image; or Ifraelite worfliiping the very Calf for his God ; or 
 Manichean worlhiping the Sun it felf for Chrift: Again ; nei- 
 ther can any of thefe that adore only God or Chrill as fpeclally 
 prelent where indeed lie is not, fe.^^.as fancied God ^0 prelent in the 
 Calf, or (■ hrl!!: in the Sun,) if we fuppof'^ Ibmething elfe in\iiibiy 
 , ^.(iunciifctrnedby himto be there prcfent, as if we invagiii an ^ 
 .\ niZC! in t'le Sun , or a Serpent v/ithin the Calf, tlicreforc be laid 
 
 K ^0 
 
2.5 Conctrmng the, AdoYAtion of the Eticharijf. 
 
 to adore fuch Angel, or Serpent: and whatever fault may be in 
 fachworfhip, yet it would be great injuftice to accufe fuch Jfrae^ 
 litt or yUmchcdn of adoring liicli Angel or Serpent upon this inde- 
 finite Fropolition , that /?e/?rt?/ejf/e/-/; to wor^ijj that which ht believes 
 tobetrefem there ; efpecialiy if fuch perfon do alio declare againfl: 
 the adoration of any fuch particular things, if, contrary to his be- 
 lief, there prefent. Neither then can it be jullly dcducM from a 
 Lutheran s ox Catholick'^s d.AonngC\\ni\.diS> under the fubftance or 
 y5^ec/eiof bread, that therefore thefe adore the thing it felf that is 
 prefent under them. 
 
 tf.2 2. 7* Whatever fault or alfo idolatry it may be called ftho not fo 
 grols as the former) in a Mmichem that worlhips Chrift in the 
 Sun, or ill an Ifraelite that worfliips God as fpecially prefent or 
 refident in the Calves oiDan and Bethel or that at Sinaiy becaufe 
 it isadoringafancy of their own without any rational ground or 
 pretence thereof ; and however meerly a good intention ground- 
 ed upon a culpable ignorance can excufe none from idolatry, or 
 any other fault, (which as it is often preffed by Frotejlants^ is free- 
 ly granted by Catholicks.) Yet fince Dai/le ('and, I fuppofe, other 
 Proteftants with him) doth allow, not an ablblutely certain, but a 
 reafonable, tho miftaken ground or motive of Adoration, fufBci- 
 ent for avoiding the juft imputation of Idolatry, [upon which ac- 
 count a Difciple adoring wdth divine worfhip a perfon very much 
 refembling our Saviour, when he was upon earth ; or, (lippofing a 
 confecrated Hoaft truly ctdorable, one,who adores an Hoaft placed 
 on the Altar and, by fome deficiency in the Prieft, not truly confe- 
 crated, is freely abfblved by them herein from commitpng any 
 idolatry. See before /. 8.] Hence therefore if Catholicks cm pro- 
 duct a rationd ground of their apprehending Chrifl prefent in the Eu- 
 f/^^r//?, tho poflibly miftaken in it , they are to be excufed from ido^ 
 latry , upon the fame terms. 
 
 /.2 3 . ( I J Now here firft ; the Lutherans being allowed to have fuch a 
 plaufible ground or motive for their Adoration, wherebv they be- 
 come by other Frotefiants abfolved from idolatry in adoring our 
 Lord as prefent there, (only their Adoration inutile (faith Daille) 
 et tombent en neant^) I fee not why the ground of Koman Catholicks 
 fhould be any whit lefs valued than theirs. For, if we compare the 
 one's Con-with the others Trans — fubftantiation, the later feems 
 more agreeable to our Lord's words, Hoc ef Corpti^s meum ; and to 
 the molt plain literal obvious fenfe thereof Hoc eft Corpm meumj 
 by a change of the Bread, rather than Hoc ejl Corpus meum^ by ^. 
 conjunfticn with the Bread : and therefore is the ^oman equal- 
 led ' 
 
Comnnin^ the Adoration of the Euchxiijl. 2 7 
 
 Iccr with , or cUc preferred before, the Lutheran fcnie by mftiiy 
 Protellants , that are neutral and dilfent from both. [ ^' Lon 
 *gius Conlubltantiatorum (liiith Billiop ForhtSy de Euchar. /. i. 
 'r. 4. j)'.5.) quam Tranlubllantiatorum lententiama Chrilli ver- 
 
 * b"iS reccderejlivelitera fpedetur, five fenfus, affirmat R. Hofpi- 
 ^ nianus ?< cxtQil Ca/vinja/u communiter. And Hofptman. hijlor- 
 S^tcram. 2,pArt.foL 6. faith oi Luther ^ — '^Errorem errore commu- 
 
 * tavit, ncc videns fuam opinioncm non habere plus, imo etiam mi- 
 ^miscoloris, quam Scholafticorum & Papae. And (cetlie lame 
 judgment of the Helvetian Minilters, and Calvin, apud Hofpinian. 
 /. 212.] But next; CathoUcks founding their Adoration not on 
 Tranfubflantiation, but on Corporal Prefence, the fame common 
 groimd of this they have with Lutherans , viz. our Lor£s words 
 implying; and fo it mud: excufc both, or neither. 
 
 (2.) Laying afide this comparifon, let us view more particular- ^ ,. 
 ly what rational ground Cathohcks exhibit of this their belief of 
 a corporal Prefence in the Eucharift, and fo of Adoration. 
 
 I. This their Ground then of fuch a corpora! Prefence in the 
 Euchariil f after a poifibility thereof granted alfo by fober Prote- 
 ftants '^) is pretended to be Divine Revchtwny and if it be fb as ^^-.^^'j^^ 
 pretended, then no argument from our fenfes,and againlt itjvalid:^ con:rovcr. 
 and that (as was faid but now j taken in its molf plain, literal, na- f"yD'/c. i. 
 tural, and Grammatical fenfe, in the words, Hoc eft Corpus meum; ^' 
 fo often iterated in the Gofpel, and again by S. Paul^ without any 
 variation or change, or explication of that which yet is pretended 
 by Calvinifts to be a metaphorical expreflion ; and fuch, if we wall 
 believe them, as this, that the Church is his Body, Eph. t. 2 ^. or, He 
 the true Vine, Jo. i 5. i. A great argument this, ^the Apoftles pun- 
 Q:ual retaining ftill, in their expreffing the Inltitution thereof, 
 the fime language and words,^ that our Lord intended it literally, 
 as he fjooke it. Pretended alfo to be Divine Revelation from many 
 other Scriptures, (t\\z citing and prelTing of which takes up all Bd- 
 larminsfnd Book de Euchariftia, to w^hich I refer the inquifitivc 
 Reader butefpeciallyfrom the Difcourfe J^. 6. Which ApolHa 
 w riting his Gofpel fo late,when the communion of our Lord's Bo- 
 dy and Blood was fo much frequented and celebrated in the 
 Church, feems therefore to have omitted the mention of it at all in 
 hisftory ofthePaffion, and the time of its firit Inftitution : be- 
 caufe he had dilated fo much upon it before in relating a Sermon 
 ^ofgur Lords made xnGallilee aSoutthe time of the yearly Feafl of 
 eating' the Pafchal Lamb. "Jo. 6. 4. ^c. — ^' The literal and 
 cranviiinrical fcnfe of which Divine Revelation (iaith VrT^jflor^ 
 
 K 2 Li' 
 
2.8 Comtrning the Jdoration of the Euchariji. 
 
 ^ Liberty ofProphefying. /. 2c.;^. 2 58.) if that fenfe were inteiidedv 
 
 * would warrant Catho/icks to do violence to all the Sciences in the 
 ^circle. And that Tranfubftantiation is openly and violently a- 
 ^ gainft natural Reafon, would be no argument to make them dif- 
 
 * believe , who believe the my ftery of the Trinity in all thofe nice- 
 ' ties of explication which are in the Schools^ (and which now a- 
 ' days pafs for the doclrine of the Church J lor he might have faid^, 
 ^ which are in the Athanafian Cree^;] wdth as much violence to the 
 *^ principles of natural andJupernaturalPhilofophy, as can be ima« 
 ^gined to be in the point of Tranfubftantiation. And elfewhere 
 (JiailPrefencef. 24c.) faith, as who will not lay ? — " That if it 
 'appear, that God hath affirmed Tranfubftantiation, he for his 
 ' part v/ill burn all his Arguments againft^ and make publick A- 
 ' mends. 
 
 ^ II. Again ; C^tholtcks have for their Rat iond ground oHoWowmg 
 
 *' 5* this fenfe, in oppofition to any other given by Seftaries, the De- 
 elaration of it by the moil: Supreme and ^mvcxizl Church-Juthority 
 that hath been afTembled in former times for the decifion of this 
 controverfie long before the birth oiFroteJlmtifm •, a brief account 
 ofwhichCounciIs, to the number of feven or eight (ifthe2^.A7- 
 cene IJH.6. torn,!,.'] be reckoned with the reit) before that of 
 Trent, all agreeing in the fame fentence , fee concerning the Guide 
 in Controverfy^ dtfc. i. ^. 57. &c^ ^ ^^^ ^f ^'^^ number of which 
 Councils faid to eftabliih fiich a doftrine, as Bifhop Cofms^ Hifi. 
 Tranftib. c-j. p, 149. after many others, hath much laboured to 
 fubduQ; the great Later an Council under Innocent j. upon pretence 
 of the reputed Canons thereof their being propofed therein on/y by 
 Zd'iTrs'-^^^^ ^^^^^ ^'^^^^otpajfed or confirmed by the Council', fo another late 
 derations of P^^/^e//^/?^ Writer upou a uothcr Proteftant intereft, ^'/<^. out of the 
 prefenccon- j^. Cauon of the fame CouucU, £^/^/j;;g/>g not only the P^^ebutthe 
 S^n.^pV^^ Councils themfelves, and the Catholick Religion , as invading the 
 Rights of Princes, \\2iXh^Mit\\ much diligence very wellvindicated 
 thele Canons againft the others, as the true A£ls of this Great Af- 
 fembly , and not only the defigns of the Pope ; and copioufly 
 fhewed them (as in truth they were) owned as fuch, both in the 
 lame, and tlie following times. And thus the Do£lrine of Tran- 
 fubftantiation in this Council is firmly eftabliflied , wliilft Catho- 
 licks contend, in the other Canon concerning Secular PowerSy the 
 Senfe of the Council is by Protcjlants miftaken. 
 
 Now upon this, laskwhatmor^ reafonable or fecure courfe in 
 matters of Religion, (^whether ^sxo Faith or Practice) can a pri.- 
 vate and truly humble Chriftiantake, than, where thelcnfe of a 
 
 Di- 
 
CcnccfHingthc AiorutioH of the Eucha^ri'K 2 ') 
 
 Divine Revelation is difpuccd, to liabmic to that iiUcrprctdtion 
 thereof, \v Inch the Supr melt Authority in tlie Church, that hath 
 bin heretofore convened about lijch matters, Iiath fb often and al- 
 ways in the fame manner decided to him ; and lb to act according; 
 to its In)unclions ? 
 
 III. But,if thele Councils be declined as not bemg fb ancient as .- -,^ 
 fome may expect ; i.e. not held before Ibme controverly hapned 
 
 in the ChuLxh touching the point they decided, Catholieks Itill 
 have another very Ration.tl groifnd of fiich a iLnfe of the Divine 
 Writ, viz. the cvidtitt ttfl/??jo/iy cf I he more PrimitiveTin.cs. Which 
 that they have conveyed the Tradition of fuch a Senfe to the pre- 
 fent Church, and to thefe former Councils, f to repeat what hath 
 bin laid alread}' in Confideratio^is on the Council of Trent y /. 521. 
 n. I. becaufe perhaps by Icarcity of copies that Book may come to 
 few hands) I think will be clear to any one , not imich intercffed, 
 that Hiall at his leifure fpend a few hours in a pul?lick Library to 
 read, entire, and not by quoted parcels, the difcourfes on this Sub- 
 ject ; Of St. Af/tbraf. de Myjler, tnit. caj^.cj. — the yVuthor de 
 Sacramentis, afcrilbed to the fame Father, 4./. 4. and 5. chapters. 
 -Cyril. Htcrofol. Catcchef. Mj/flagog. 4. &y -Chryfojl. i'/i Matt. 
 Horn. 8 J, — In Aci» Horn. 21. — In i Cor, Horn, 24. — ^'n^. N' iff en. 
 Orat.catechet. ^^.^6,37. — EuJeLEmi/ftn. or C^/arius Arelatenfis de 
 Pafchate Serm. 5. — HiUrim Vi^av. de Trinitate^ the former part of 
 the 8r/;. Book. -Cyril. Alexand. in Evangel. loan, L ic.r. ij. Con- 
 cerning the authenticalnefs of which pieces enough alfo hath bin 
 laid elfewhere. 
 
 IV. Inaconfequenceof ,.andfucce(rion from, this do£lrine of /. ^7^ 
 thofe Primitive times, and of the later Councils of the Church, 
 when this Point was brought into fome Difpute and Controverfie, 
 
 a Catholick hath for a K^ational ground of his f.ith, and practice, 
 the univerfaldo^frine and praflice of the later both Ealfern and Weft- 
 ernCWr/;6'JtillL«///er'jtimc, and at the pre fent alio, excepting 
 his followers. For the Eaftern Churches f difputed by fome Pro- 
 teftants^ both their b-lief of a corporal f re fence with the Symbols, 
 and practice of ^acr/^rc?/?^, fee what liath bin faid at large in the 
 Gtiide incontrovtrfy,, difc. 3.^.8. (^wherc alfo are exhibited the te- 
 ftinioniesof many learned ProtelUnts freely conceding it ) and 
 again, in Conftderations oathc Council of 7>e/;/, /. 32i./;.2 2.^^.j ij. 
 and^/. 9./>. 294. See alfo tlic late eminent evidences of the raith 
 and practice ofthefe Eaftern Churches at this day, colle6led by 
 ' yl'on'iKMx Arnattd in his two Replies to Claude \ a brief account 
 whereof alfo is given iia the Guide ^ Difc. 3. /. 81.;?. 2. Sec. In 
 
 whicli 
 
^ o Concerning the Adoration of the, Eucharifl, 
 
 which matter (whereas one of the chiefefl: and commonefl: Pleas 
 ofProteftants is the Greek and Eaftern Churches their according 
 with them, wliereby they feem to out-number the Roman^ if any 
 will but take the courage , notwithftanding his fecular Intereft, 
 candidly to examin it, I doubt not he will receive a full Satisfa,- 
 ftion. 
 
 Lattly, fee D. Blondel (one much efteemed by Proteftants, for 
 his knowledg in ancient Church-Hiftory) granting an alteration 
 in the Dodrme concerning our Lord's Prefence in the Eucharift 
 (an Alteration he means from that which is now maintained by 
 Froteftants, and was by the former Antiquity^ begun in the Greek 
 r^mcmifiir Church after A. D. 7 54. ^ i.e. begun fo foon as any difpute hapned 
 L' E^iLhari- in the Eaftern Church concerning this Yrefence : which difpute 
 fticc.i). ^y^qs f^^il occafioned thereupon an Argument which was taken 
 from the Euchapft, and urged againft Images by the Council of 
 Conjlmtimple under Conftantim Copronymm, and was contradicted 
 hy Damafcen^2.ndi{horx\Y by the 2d. Nicene Council. In which 
 opinion of the id. Ntcene Council and Darnafcen^ BlondJ freely ac- 
 knowledgeth the Greek Churches to have continued to this day. 
 See c. 16. p. 399. Again, granting an Alteration in the fame Do- 
 ftrine ^as is laid before) begun in the Weftern Church A. D. 818.^ 
 ^Se^cibid. /.e. as foon as the like difpute hapned about this Point in the We- 
 ftern parts : which difpute there was occafioned by the Council 
 lieHat Frankfort undtv Char Is the Great, oppofing the expreffioits 
 of the forefaid ConBa?2tinopolitan Council in like manner as the 
 2d. Nicene Council had done before. Laftly, if we ask him,what 
 this Alteration in the Eaft firft, and afterward in the Weft, was; 
 I. He maketh it much-what the fame in both: And then he 
 explains it to be a kind of Impanation , or Confubftantiation, or 
 Affumption of the Bread by our Lord Chrift. . His words r. 1 9. are 
 thefe Des t An. 8 18. &c. — ^^ Some among the Latines did f'as it 
 ' were in imitation of the Gree/rj conceive a kind of Confubftanti- 
 ' ation, partly like, partly unlike^ to what many Germans {he means 
 ^ Lutherans'] now maintain ; which,to fpeak properly, ought to be 
 ^ called Impanation, or Affumption of the Bread by the Word of 
 God. And c. 20. he goes on, — " The opinion o^Vafchafim [rvhom 
 he makes the Leader in the Weflern^ as Damafccn in the Greek Church] 
 ' had advanced before A D. 900. an Impanation of the Word^ for- 
 ' tified and getting credit by degrees ; the cftablifiiment of which 
 ^faith he^. 440 J both Damafcen and Y.afchafim defigned. Wher^in^ 
 (hefaith/?-44i J they fuppofcd a kind ofldentity between the 
 Sacrament and the Natural Body of Chrift, founded upon the in- 
 habitation 
 
Concerning the Adoration of the EuchariJI. o i 
 
 habitation of the Deity in them ; which at lall pioduccd, he faith, 
 the eilabhlhmenc of Traiifublkntiation, under Tope Jrincctnt 
 the ^i. 
 
 Here then i .Wc fee granted^both of the Grtik and Lairn Church, 
 the lame Tenent. 2. We may obfcrvc, that this Tenent of /;;?- 
 })Anat:on he impofeth on them, when well cKamined, is found 
 much more grois and ablurd than tliat of TrAnfubjUmidtion : For 
 which fee wliat is faid m BclUrm'uj^ de E//cIjar.L^,c, i^.dr 15. Or 
 in Suarez,y de Sacrawcnt, Dffp.J^(). Jkit 3. lee in Lonfiderations on the 
 Council ofTr.nt $, yii.n, 13. and;;. lO.&'c that this Dodrjne of 
 Dap/jA/cen dnd thj Gnek Church, and afterwards of Fa/chafJus and 
 the Latin^ before Innocent the thtrdis time, was plain 'rranliibllan- 
 tiation; and is mifrcprefented by IJ/c?^;^f/ for Impanation 5 and 
 therefore nevxr hath the Gretk Church hitherto had any contell 
 or claHiing with the Roman concerning this point. And fee the 
 ConcelTions alfo of other Proteftants very frequent and more 
 candid, of Tranfubftantiation held by the Crttk Churches of later 
 timeS;, as wellasby the i?(9;j^/z;?, produced in the ^ationd Account 
 concerning the Guide in Controversies^ E>i[c, 3 .c.8 . 4/^. Laltly, thele 
 Churches, in which^ he fciith, luch an Alteration was made from 
 the former Doftrine of Antiquity, deny it at all fo to be ; and af- 
 firm, that, when fome new opinions appeared, they maintained 
 and vindicated It as the Dodrine of the Fathers; then- Proofs of it 
 being alio extracted out of the Fathers Tellimonics. Now then 
 to ftand againft fuch a ftrong ftreamof both Eaft and Weit run- 
 ning conftantly in this courle, feems to Catholicks, with S. AnHiny 
 veryunreafonable. — " Similiter etiam (fciith he, Ef ifi. iii, J, t- 
 
 * nuario.) fiquid horum tota per orbem frequentat Ecclefia ; nam & 
 ' hinc, quin ita faciendum fit, difputare, iniblentilTimoe mfania* eft. 
 And, — '^ Graeci omnes (^ faith Bifliop Forbes^ de Enchar. I. 2,c, 1.) [^as 
 ^ mil ^j thtKomd^n Church'] adorant Chriftum in Euchariftia : Et 
 
 * quis aufit omnes hos Chriftianos idololatrix arcelTere & damnare ? 
 
 \f. Laftly ; befides this great Body, Catholicks have fincc Lu- jj". 28, 
 theis time in the Reformation no fmall number of Proteftants, I 
 mean fuch as are the genuine Sons of the Church of En^land^ pro- 
 ceedinfithusfar, asto confefs both a Re.i/ Prelence of our Ford's 
 Body and Blood in the Eucharift, and Adoration of it as prelent 
 there; a real prefencc of it to eacii worthy Receiver, tho not to 
 th(i Elements . And Hooker^ if he miftojk not the Dodrine of the 
 Church oi England in his timc,faith,£cr/e/;iV./.5.jJ".67, - " Wliere- 
 / fsre fliould the world continue ttill diftrafted, and rent with fc 
 [ many manifold contentions , when there remaineth now no ton- 
 
 trovcrfy . 
 
J 2 Concerning the Jdoration of the Eutharijt. 
 
 ' troverfy faving only about the lubje9: where Clirift is ? — Nor 
 ^ doth any thing reft doubtful in this, but whether, when the Sa- 
 ^ crament is adminiftred, Chrift be whole within man only, or 
 ' elfe his Body and Blood be alfo externally feated in the very con- 
 secrated Elements themfelves. So that ii Hooker and his party- 
 are in the right, Catholicks do not miftake Chrift's Body as pre- 
 fent in a place where it is not ; but only in thinking it in that 
 prefent to one thing, the Elements, when it is fo only to another, 
 the Receiver of them. But then the fame Catholicks have ano- 
 ther half of the Reformation, ^iz. all the Lutheran Proteftants, 
 that affirm, with the Roman Church, ChrilVs Body prefent alfo 
 to the Elements, or Symbols. And fee Mr. Thorndike alio Eplog, 
 /.5.C3. much for this prefence of ChrilVs Body to be in^ with, or 
 under i\\c Elements, immediately upon, and by the conlecration 
 of them, (which confecration alfo he placeth (/. j. 4.^. f, 24.) in the 
 bleifing of the Elements before the breaking &c, mentioned be- 
 fore jf. 7 J. Look back now upon all thefe Pleas of Catholicks, and 
 fee if they will not make up at leaft a reafonahk ground or motive of 
 their Adoration. A reafonable ground ; I fay not here (what I 
 might) fufficient to fecure their faith from all fufpicion of error, 
 but which ferves my purpofe) to fecure them from Idolatry in 
 their Adoration, tho they lliould be miftaken ; when as other per- 
 Ibns , becaufe proceeding on like reafonable motives, are by Pro- 
 teftaat-s in their Adoration of a miftaken Prefence, or ObjeQ-, ex- 
 cufed from it; fSee before /.8.) As, for example^ the Luther an^ the 
 Adorer ofone much refembUng our Lord here on earth ; the Ado- 
 rer of an unconfecrated Hoaft, or Wafer placed on the Altar, &c. 
 efpecially when Cathohcks in crediting fuch Divine Revelation of 
 Chrift's Prefence , andfo for their Adoration, receive no contra- 
 diftion (as it is pretended they do) from their fenfes : becaufe 
 they adore, I mean v/ith. Divine Adoration, nothing vifible, or fen- 
 fible at all, nor any fubilance invifible wherein any thing that oc- 
 curs to their fenfes inheres; but only underftand Chrift's Eody 
 prefent there, where their fenfes can no way certainly , and againft 
 any pretended Divine Revelation, inform them, either when it is 
 prefent, or not \ fince, fahis omnibus fh^nomeni^, all appearances 
 granted moft true, fuch a Prefence is poffible. 
 
 Thefc rational Grounds of Catholicks for Adoration, which we 
 cxpecled fnould have bin moft ftriftly examined by tliofe who 
 conclude tlie R^z/v'Aj/^praftice herein Idolatry, are flightly palTcd 
 over bv D^/7/^, in pronouncing that this error of Catholicks vk/it^ 
 ioitti cvtiire de kny paf/ion. Apolog. des EgUs : Rcfoi'm. c. 1 1, p. 90. 
 
 And 
 
Concermrtg the Adoration of the Euchsrijl, ^ ^ 
 
 and after In reducing all their ground thereof to a — Uftule^utho- jf. 29, 
 rit^ dti Pape & defon QonciU : and by Dr. Taylor^ Rt\tl Pref. /. i J. 
 
 f. J 46. in callinjjthcni— /c?r/;t' trifltn;:^ pretences m.ide out of fome 
 flyings of the fathers. Ellcwhcrc, indeed, when he was in a more 
 charitable temper (Liberty ofYroph-f. p. 25S.) he faith, that, 
 ^ for a motive to fuch an opinion, lioman-Catholicks have a Divine 
 ^ Revelation, whole literal and Grammatical Senle, if that Sen(c 
 ^ was intended, would warrant them to do violence to all the Sci- 
 *' ences in the circle : but prudently there omits their plea of (a- 
 tholick Trsdition^ fecuring to them lucli a literal fenie of the 'J ext. 
 Dr.Stillingfleet(Kom.UoLc,2.^,'].^ faith firft, — ''That, if a miP 
 'take in this cafe will excuie the RGwa^7Jff, it would exculc the 
 ^ grollcll idolatry in the world. And in comparing two pcrfbns, 
 one worfliipping Chrift as really prefent in the Sun, another, 
 Ghrift, as really prefent in the Sacrament, he faith, as inconfidc- 
 rately as magifterially, — '* That, fuppofing a miftake in both, we 
 ^ are not to enquire into the reafons of the miftake, [/.e. as he fatth 
 he fore, corner??! ng the probability of the one mijlake^ mere than of the - 
 ther'] "but the influence it hath irpon our a6lions. So he. But, 
 v/hat is more manifeft, than that the influence which a miiiake 
 hath upon our aftions, as to making them culpable or innocent, 
 is not always the fame, but very various, and often contrary ; ren- 
 dringthemfometimes blamelefs, fbmetimes faulty, according as 
 the miltake is ex- or in-excufable ? Next ; he grants Ibid,^,^. a 
 Catholick Tradition ofTranfub^antiation to be a fufficient ground for 
 Adoration: But the Catholick Tradition, that is pleaded here ne- 
 ceflTary for Adoration, is only that of a corporal Prefence. Kow, for 
 a fufficient evidence of fuch a Tradition, 1 refer theconfcientious 
 Reader to what hath bin faid before, waving that of Tranfubitan- 
 tiationas tothis controverfie, tho the fame Catholick Tradition 
 ■authorizeth both ; namely, a Corporal Frefeiice by a mutation of 
 the Elements into our Lord's Body. This from /. 24. Of the Ratio- 
 nal grounds Catholtcks have for their Adoration. 
 
 %ly. For fuch Rational grounds therefore of their worHiip as arc ^ ^ 
 here given (and not from any excefs of charity, or from the lingular 
 Fancies of fome few, tho learned men, as Dr. StilUngftett^m his Pre- 
 face to Row?^^; /^c?/^/ry would infinuate) Idolatry is by many Vrot- 
 f ants oH^dtQ tithQV rwt at /ill, or hut faintly charged on the Church of 
 Rome. For firfl:, fee Mr. Thorndikv in his Epilogue, 3. L ^c.c.p.^'^o. 
 " — I fay firll (faith he) that the Adoration of the Eucharift,which 
 .^ tl/c Church of Rome prefcribeth, is not necclTarily Idolatry. 1 fay 
 ^ not, what it may be accidentally by that intention which fome 
 
 L men 
 
J 4 Comtrmng the Adoration of the EuchArijt* 
 
 ^men may conceal, and may make it idolatry as to God; but I 
 ' fpeak upon fuppolicion of that intention, which the profeffion 
 
 * ofthe ( hurchiormeth. And in his Jujl Wd^^hts^c.ig.p, 125^ 
 ' — They who give the honour proper to God to his creature, are 
 
 * idolaters; they that worlliip the Hoaft give the honour due to 
 
 * God to his creature : this is taken for d. Demo^ftratio^, that the 
 
 * worfliip of the Hoaft is idolatry. But will any Papift acknow- 
 ' ledg, that he honours the Elements of the Eucharift, or, as he 
 ' thinks, the Accidents of them for God f Will common Reafon 
 "•charge him to honour that ;, which he believes not to be there? 
 ^ If they were there,they w^ould not take them for God ; and there- 
 ^ fore they would not honour them for God; And that is it (^not 
 ^[^ymg that they fliould be idolaters if the elements did remain) 
 ^^ that muft make them idolaters. And Epilog. /?• 357- in gene- 
 ral he faith ; — '^ Whofo admits idolatry [/. e. /;; my pnnt what- 
 ^ever~] to be taught by the Roman Church, can by no means grant 
 ' it to be a Church; the very being whereof luppofeth the wor- 
 *fliip of one God, exclufive to any thing elfe. The Roman- 
 Church, then^ mull: either be freed fuom the imputation of com- 
 manding any thing that is idolatry, ft.e. adoration of a creature for 
 God J ; or we mult affirm , there to be, and to have bin, no true 
 Church of Chritt, never fmce fuch command of that which they 
 iay is idolatry went forth , (which no judicious Proteftant I think, 
 hath or dare fay of the Roman-Church, fince the beginning of the 
 Adoration of the Eucharift :) For what Church or Sect of Reli- 
 gion can be Apoftate at all, if not a Church committing, and com- 
 manding idolatry ; even the worfliiping of a piece of bread, 
 which themfelves made, for that God w^iich made them and hear 
 ven and earth ? 
 
 And thus Bifhop Forbes, de Euchar. 1.2, c, 2, '' Perperam J^^rz^ctTotiA 
 ^ ^Ro7ianPnfil^f^s2ip\tn[quQ Proteftantibus objicitur, & iUi idolola- 
 ^ trias craftiffimos & graviflimce ab his infimulantur & damnantur ; 
 ' cum plerique Romanenfes, ut &: alii fideles, credant panem confe- 
 ^ cratum non effe amphus panem, fed corpus Chrifti ; unde illi noii 
 ' panem adorant : fed ta'ntum ex (uppolitione, licet falfa, non ta- 
 ^ men h^eretica, aut impia, velcum fide dirette pugnante, utfupe- 
 ' riore libro oftenfum eft , Chrifti corpus, quod vere adorandum 
 ^ eft, adorant. In Euchariftia enim mehte dilcernendum effe Chri- 
 ' ftum a vifibili figno docent ipfi ; & Chriftum quidem adorandum 
 ' effe, non tamen Sacramentum, quia fpecies illoe funt res creat32 & 
 ^ inanimes, 8^ conlequenter incapaces adorationis. And Ihid. fliew-^ 
 ing the Greek and Eaftern Churchy as well as the Roman , to ufe it, 
 
 he 
 
CoMccrn/^?^ the JdoratioK of the EuchariJI'. j 5 
 
 liC concludes, Qjns ,xiifit ornncs hos Chrijlia^ws idoioUtyi^e arccfieredr 
 dAmnirt ? Attcr the lame manner the Arch-Hifhop of Sp-tlato^ de 
 l^eptib, Ecclef, 7. IS i.c.n, 6, — '' Refpjndeo (fMth kj me niiHum 
 ' idololatriciim crimen in adorationc Huchariitiis , fi refte dirigatur 
 
 * intentio, agnofcerc. Qui enim docent, pancm nun clTe amphus 
 ^panem, led corjuis Chrilli, illi profcclopaiicm non adorant : fed 
 ' foliim ex luppoiitione, Hcet falfa, ChrilH corpus vcreadorabilc a- 
 ' dorant. Nonenim noftri dicunt fpecies panis ik vini, hoc eft, 
 
 * accidentia ilia eile adoranda. 
 
 Biihop Br aptjIjaI, cited before /.6. — '^ The Sacrament is to be 
 
 * adored, fiid the Council of T/T/^r. The S-urdment^ i.e. formally 
 ' the Body and Blood of Chrill: fay fome of your Authors : we lay 
 ' the fame. — T\\zSitcramint,\.z,x\\^ fpecits di bread and v\'inc 
 ^ fay others : that we deny. ^Ehm he. 
 
 Dr. Taylor^m his Lihtrty ofFrophefyingp 258. confelTeth the Sub- 
 jeclsofthe Church of ^omeViO Idolaters in this kind; at lealHb 
 as to w^orfliip Bread or any creat :rc with Divine Worfhip, and as 
 God : for — ^' It is evident, (aith he, that the Oi^jVf/ of their Adora- 
 ' tion (that which is reprefented to them in their minds, their 
 ^ thoughts, and purpofes, and by whicli God principally, if not 
 ^ folely, takes elHmate of humane aclionsJ in the Blelfed Sacra- 
 
 * ment, is the only true and eternal God, hypoftatically joyned 
 ^ with his holy Humanity ; which Humanity they believe aclu- 
 ' ally under the veil of ehe Sacramental figns. And if they thouglit 
 '' Him not prefent,they are fo far from worlliiping the Bread in this 
 ^cafe, thatthemfelvesprofcfs ittob^ idolatry to do fj; which is 
 ^a demonftration that their foul hath nothin^i; in it thatis idololatri- 
 cal, f/.e. as to the direciing this thttr divine worjhip to An undue ohjecJ.^ 
 
 Which things if faid right bv him and the ochers, tlie fame Dr. jf . 3T^^ 
 7'Aylor is faulty in his charge in Real Prefeme^ /• 3 54- F^^ulty I fay, 
 in chargmgontheChurchuf R(?;;?e, not their v.orlhip of a right S:i;ii'-gfl 
 ObjeO: ina fome-way unlaw^ful and prohibited manner, this we ^^'^* '^"^^ 
 are not here examining; but their worlhip of an undue Objcd of 
 Adoraticn,of a creature infteadof God: -or fo hechargeth them 
 there. ^M f;' faith he there^) they be deceived in their own ilrift 
 ^Article, [_ht means ofTranfubfiantiattonf] riien it is certain, they 
 ^ commit an aft of Idolatry in gi\ ing divine honour to a mecr crea- 
 '' ture, the image, the Sacrament and rc::i-efentment of the Body 
 ' of Clu ift. Thus he. When it is evtdem tktt the Object &c, is the 
 on/y^trne and eternal God Sec. as he laid before in the place cited,and 
 muil f>y if he will (ay truth. So, faulty is alfo Dailkj (Reply to 
 Ch:.f}iont y, 6^.J in his cliarging tl:c Churcliof Rc?;//e to worlhip 
 
 L 2 Bread,, 
 
3 6 Co^ietrning the Adoratiojt of the Eucharijt, 
 
 Bread, upon tliis arguing : Catholicks adore that fuhfiance that U 
 'veiled with the accidents of the bread and wine ; hut this fuh- 
 fiance is bread \ ergo they adore bread. By whicll arguing, he may 
 as well prove the L////?.r^^i in the Eucharift to adore a worm or a 
 - mite, thus: The Lutherans 2.^ox^ that fubllance which is joyned 
 with the bread ; but that liibftance is a worm or mite : (for fuch 
 thing may be there with the bread at fuch time of Adoration) Er- 
 ^^jthey adore a worm. Whereas both the Catho/ick ^ind Lutheran 
 explain the indefinite term \_thatwhich,~\ ufed in the major Propofi- 
 tion, reftriftively to theBodyof Chrift, and exglufively to any o- 
 ther fubftance whatever, that is, or may be, there, either with the 
 bread, or under its accidents. Faulty alfo is Dr. Stilltngfleet, Rom. 
 IdoLc,2, in faying, the Proteftants controveriie with Catholicks is: 
 
 * Whether proper Divine Worfliip, in the timeof receiving the Eu- 
 ^ charill, may be given to the Elements on the account of a cor- 
 ' poral Prefence under them, p 117. And, as for the paflage in 
 the Council of Trent, fejf. 13.C.5. urged by him there for it, his 
 miftake is fliewed before, /. 1 2. And fo, faulty, in his concluding 
 ^.118. — ^'That the immediate term of that Divine Worfhip 
 ^ glv^nhy Cathohcks, is the external and vifible figns or elements. 
 And again, p. 124. ^' That, upon the principles of the Roma» 
 ' Church, no man can be fatisfied that he worfhips not a meer 
 ^creature with divine honour, when he gives Adoration to the 
 ' Hoaft : \_when'as Catholicks expound t hem f elves to mean by HoaH in- 
 their Adoration^ not the Symbols, or Sacramentum, but rem Sacra- 
 menti.] Again, /?. 127, 125, 129. — "Tliat, fuppofing the Ol- 
 ivine Nature predentin any thing, gives no ground upon that ac- 
 ^ count to give the fame worHiiptothe thing wherein it is pre- 
 ' fent.] {Catholicks grant this as much as he \ and doth not him f elf fay 
 ^ fever al times, "That Catholicks condemn the worlliiping of a meer 
 'creature for idolatry?] See jf.4./^. 120. — ''If (^faith he) it 
 
 * fliould be but a meer creature ^that I adore,'] all the world cannot 
 
 * excule me from idolatry, and my own Church f^he means the Rc- 
 ^ man] condemns me ; all agreeing that this is grofs idolatry. A- 
 gain; p. 119. '' It is (faith he) a principle indifputable among 
 ^ them, [i.e. Catholicks,~] tlmt to give proper divine honour to a 
 *xreature is idolatry. Again, /^. 126. he laith, — 'Mie finds it 
 ^generally agreed by the Doctors of the Roman Church, that the 
 ^Humane Nature of Clirift confidered alone, Qi.e. without an Hy- 
 *- poflatical union to the Di^ />///,] ought not to have divine honour 
 
 * given to it ; \^and therefore neither any other creature whatever-, 'thai' 
 is notHypoftatically united^as none befides It is. All tUrfe^I fay, faulty 
 
 • . and: 
 
Corjci TfUfi^ I hi J uut .u I vn of t he Euchari/K 3 7 
 
 Jind niilicikcii ill charging the Church of R(?we with this fi^edes of 
 idolatry, oFworihiping a creature )_//;e bread] iniucad ot Clirill: ; 
 from whicli the other Proteftants clear it. 
 
 Lallly, Di\ H'immond, in his Treatiic oi Idolatry^ /• '^4. upon x ->2, 
 fuppofition that the ignorance or error o^CathoLcks is grounded on 
 milunderllanding of Scripture, [/ add, fo txpou:d:d to thtmby the 
 fupreme Church- Jtuhority/\ leems to charge them rather with a 
 material than a formal idolatry ; which material idolatry in ma- 
 ny cafes is or may be committed without lin ; as alfo material a- 
 dultery, and the like. His words are : — " That if it be demand- 
 'cd, Whether in this cafe, that their ignorance or error be 
 * grounded on mifunderilanding of Scripture, this lb fimple and 
 ' not grofs ignorance may ferve tor a lufficicnt antidote to allay the 
 ' poylbn of fuch a lin of material, tho perhaps in them not formal, 
 idolatry &c, becaufe if they were not verily perlwaded that it 
 ' were God, they profefs they would never think of worHiiping it ? 
 ' — he had no necedity to define and fatisfie it, beingonly toconfl- 
 ^ dei* what idolatry is \ and not how excufable ignorance or mi- 
 'ifakecan make it. And indeed Proteftant Writers, that will 
 have it to be idolatry, are concerned to make it fuch a gentle one, 
 as that the practice thereof died in, and it neither particularly 
 confelfed, nor repented of, yet excludes not from falvation ; or ehe 
 they muft damn all thofe who lived in the vifible communion of 
 the Church Catholick for five or fix hundred years by their owii' 
 confelTion. 
 
 9. Mean-while CathoUcks willingly grant to Protefl:ants that, a", ^-^ 
 for which DatUes Apology of the 1{e formed Churches, c.2.^.98. much 
 contendeth in their behalf: That to adore that which the Adorer 
 believes not to be our Lord, but Bread , or to perform the external 
 figns of Adoration to our Lord as prefent there, where the wor- 
 fhipper believes he is not , is unlawful to be done by any, (o long 
 as the perfon continues fb perfwaded ; '^ox^Confclent'n erroneaohlt- 
 gat. But tlien, if we fuppofe the Churcli yiflly requiring fuch 
 Adoration upon iiich a true Prefence of our Lord ; neither will the 
 fame perfon be free from finning greatly in his following fuch his 
 confciencc, and in his not adoring : dilbbedience to the Churches 
 )uft commands being no light ortence. Neither for t!ie yeilding 
 fuch obedience in general is it neceflary that the Churches Sub- 
 iefts be abfolutely certain of the rightnefs or lawfulnels of the 
 Cluirches Decrees or Commands : For, thus, the more ignorant in 
 fpirituai matters and the things commanded that any perfon is, 
 the more free and relealcd iliouldlie be from all obedience^- the 
 
 contrary- 
 
?8 Concerning tht Actor xtion oftht Eucharijl. 
 
 contrary of which is true. But fufficient it is even in the ftating of 
 judicious proteftantDiviues, when writing againft Puritans, ffce 
 Co^:ftderdtions on tht Council of Tizm^ jf. 295. //. j. 4.) that fuchper- 
 fons be not abfokitely certain that the Churches commands are 
 unjuil, and that they do in fomething demonftratively contradict 
 God's law: which plain contradiction, if a private perfon can fee 
 it, tis ftrang the Church fliould not. And as to this particular mat- 
 ter, after the Churches motives of Adoration, that are delivered 
 before (f. 2j\.&c. well confidered, I leave the Reader to judge, 
 whether fuch a pretended certainty can have any folid ground. It 
 is better indeed to forbear an aftion^when we are not certain of the 
 Jawfuinefs thereof, provided that w^e are certain, that in fuch for- 
 bearance we do not hn. But thus certain of our not finning in 
 fuch forbearance we cannot be, concerning any thing that is en- 
 joyned us by our lawful and Canonical Superiours ; whom we are 
 obliged to obey : unlefs(^as hath bin faid) wx are firft certain that 
 fuch their command isunlaw^ful. 
 jf. 34. And hitherto of this Controverfie ; where the two main 
 things that feem worthy to be examined, by any Chriftian, who 
 in this point feeks fatisfaftion, are i. Whether the 7(f/7»/2;^-Ca- 
 .tholicks^rt?^;^^^ of believing Chrift's Corporal Prefence in the Eu- 
 charift, with the Symbols, arefoltd and true, 2. And next ; Whe- 
 ther this Church, for any ones enjoying her Communion^ exacts more 
 ofhim, than the f^/y^e^;^^^ that Chrift as prefent there ts^X^o there 
 to be adored : whilft mean-while fuch perfon renounceth and de- 
 clares againft any adoration, or, if you wdll, co-adoration of the 
 ff^ecies^ or any other thing whatever there prefent, with any La- 
 /r/^ or fupreme worfhip, proper or improper, or with any other 
 honour or reverence, fave only fuch an inferiour veneration as is 
 exhibited by us to other Holy Things. 
 
 FINIS. 
 
 _>^ M-9*£i ' ■'?CU;.-jJ s- • 
 
^ 
 
 
T AV O DISCOURSES. 
 
 THE FIRST, 
 
 Concerning the ST I R IT of 
 
 MARTIM LUTHER 
 
 and the ORIGI N AL ef the 
 
 REFORMATION- 
 
 3> 
 
 
 THE SECOND, 
 CONCERNING THE 
 
 E L I B A C 
 
 O E T H 6 
 
 CLERGY- 
 
 Y 
 
 Vt'mted at OXFORD. J».i6S7' 
 
 7 
 
.MAY on 10^:^ 
 
 Pufr.O)!;!. 
 
CONSIDERATIONS 
 
 Concerning the SPIRIT of * 
 
 M LUTHER> 
 
 and the ORIGINAL of the 
 
 REFORMATION- • 
 
 A '. 
 
■ 
 
 w 
 
 < 
 
 —■■ mtm»%t< m - * » r ^-' 
 

 CONTENTS- 
 
 "P Roperties of the good, and evil S fir it, jf . I ; 
 
 ■*• By which thcjpirits of New Teachers are to he trfd 
 
 Lutlier'j- Holy life rvhilji a Morik. $. 2. 
 
 Thefcvcral degrees of his fall. ^. j.n. i. 
 
 The m[[dc^T.histaki/7gupanew do6triney tvhilji yet a Monkj (^ 
 moreconfolttory,^ ^/Juftification by Faith alone, lb. 
 ^ Anddivifmg new Comment'^ on the Epflle to the Romans, and Ga^- 
 latians , prejudicial to good works proceeding from Grace, $. 4. 
 Where 
 1 . That the ChtircVes dcUrine concerning "Nullification was much 
 
 mijlaken, or much mif related, by him, §. 6. 
 2* That his new opinion concerning it is dctcfled by many judicious 
 
 Protejlants. ^.7. 
 1. Void ofConfolation,andcontradiciingitfelf^. 8. 
 
 The 2d degree upon the former doffrineyhis holding a parity of all 
 jufiftedj^s to their future reirard. jf. 9. 
 
 ^nd vilifying 1{eligiom vows and works of Mortifcation^ and P^- 
 nance, ef^eci ally Celibacy, fi. ic. 
 
 Meriting againjl Monajiick Vows. j^. 1 1. n.2. 
 
 jlnd much recommending the fate of Marriage , vilifying Celiba^ 
 ij. jf, 1 1, n. J. 4,5,6,7, 
 ■ Throf9tHgcffhi4 Monks Hood, and ?narrying a Nun* jT* ^2- 
 
 Leavtng off his Canonical hours of Prayer, fi. i j. 
 
 TAe-Ji.deg. His rejeBi^^the authority of the prefcnt Cht4nh. $. 14. 
 
 T'e 4t]i. deg. His denying the thenprtfent to be a true Church ; or 
 T-he Clergy thereof a true Mtnijiery^ affirming (he Pope to hz Antiehrilly 
 i^c, §.\'^.Vi.\.iind §* 16,17,18. 2^^'^ 
 
The Contents. 
 
 T^e5th. deg. His rejecti^igthe authority alfo of the former ^ anl 
 ancient Ch.trch ; Councils^ and Fathers, fi. 15, n. 2. and $. 19, 2o, 
 
 Some inftances, and teftimonies- 
 I. Concerning his rejecting thefrefent Chttrch-authority, /. i6, 
 a. Maintaining the Pope to be Antkhrifi, /. 17: 
 3. Thefor?mr Ordinations of (lergy invalid, $, iS. 
 ^, His re]eBi g Councils. /. 19. 
 5. And Fathers, fi. 2c. 
 
 The 6th. deg. His fet ting up his own authority ^ and maintaining his 
 0)vn do^rines J .IS certain and infallible truths. ^. -21, n. i. and §, 24. 
 n. I. 
 
 (fTho thefe in- his former ^ and latter time much varying* ib.) 
 
 The 7th. deg. Impatiently fuffering oppofition^ excommunicating and 
 anathematizing any others ^ tho Reformed y that contradicted his do' 
 flrJne^. ■/. 22. and /. 25. 
 
 T/^eSth'deg. His alter ing the puhlick Service^ — ordaining ^ nem 
 l\'l:nijlryy — -Abrogating and burning the for mn Canon Latv. /. 2 J« 
 
 Inftances and Teftimonies for thefe. 
 
 1. Concerning his certainty of the truth of his own doSirines. -^.2^ 
 
 n. I. 
 Ofthofe alfo that he maintained againU other Reformed, jf.24. n.J. 
 
 2. Concerning his cenfuring and condemning thofe of the other T^- 
 
 formed op pofing him, ^.25. 
 Where alfo of their reciprocal cenfures of him for it, /. 26. 
 1 . Concerning the in ft ability of his doctrine, jf . 2 7 . 
 
 9th. deg. His fierce y contentious^ and ratling Jpir it dif covered in m 
 
 his controverfy-writwgs. ^, 28. 
 Some inftancts thereof, 30. 
 
 I oth. Hisfrecjuent Communications with the Devil, acknotvUdg^', 
 hy himftlf. $, 52. 
 Where 
 Of the great variety and fubtilty of Satan! s temptations, if. 34* "^ 
 When this Tempter is undifcovered, jf . 3*5. 
 When this Tempter is dif covered, jf . J 7. 
 
The Contents; 
 
 jTjd th At ^^\.\t\\zx had no ficure ground to rely on^ th At he was not by 
 htm moj} mtferably dt I tided. /. j 8. 
 
 IT. InparticiiUr\ concerning Satan s fa,mous dijput at ion with himy 
 touching the Mxfs ; Nullity oftheprefent Clergy ; Jujitfying Faith ; &c. 
 And Luthci'' s behaviour therein. /. 39. 
 
 Remarks upon it, and the invalidity ofthofe Arguments ofSatan^that 
 prevailed with Luther. $. 40. Sec. 
 
 O/Zuinglius his being in like manner deluded by Satan. $, 44. See. 
 
 12. Th It probably Luther ^tf covered not thefe wiles of Satan, ht 
 fervedhim ignorantly. $, 46. 
 
 And therefore n^as a more dangerous inflrument of his. $, 47. 
 
 And that there wanted not Jpecious pretences for J ever al things in his 
 
 Reformation, jj". 49.' 
 Ner fame perfonal qualities that rendred him acceptable to his fe^. 
 $. 50. 
 
 I J. The re femblance of Lwthtr's change of Religion in fever al far ^ 
 ticulars to that former of Mahomet. 
 
 14. The Trial of IjJithtx'' s fpirit (as before defer ibed) whether thi^ 
 were goody or bad., by the properties of thefe trvo (pirits mentioned in the 
 begnning of the Difcourfef^. 58. 
 Where 
 
 1. That Truth and Holinefsy Error and Fice, have a necejfary con^ 
 nexion. jj". 60. 
 
 2 . That where more corrupt doclrines are believed^ and taught ; thert^^ 
 for the general y mujl bt found more dijfolutc lives /. 6 1 . 
 
 Th^ fever al bad fruits Jpringing from LutherV do6irtne ^ that prt'* 
 fently appeared, and were confefed, in his ewn time, jf . 62. 
 
 I 5. The manner of his Death. /. 64, 
 
 Conclufion. 
 Where concerning thejujl limits ofblaming^ or cenfuring other mens 
 
 lives and actions. 
 
 ^ ■ ■ ■ T* 
 
CONSIDERATIONS 
 
 Concerning tlie S P I R I T of 
 
 MAR-TIN LUTHER. 
 
 and the Original of the 
 
 %EFO R MATIO .'A(. 
 
 ^. I. T^HE Spirit of Go A is defcribed by the ApoRle (i Cor. Properticf 
 -* IJ-) in its properties to be — long-fufftringy kindy ^' ^-^^ S-^^ 
 mttHvyi^fg'i nor vannting ft fdf^ not puffed up , not eaftly provoked, 
 thinking no evily bearing all things^ ^c. and the fruits thereof to be 
 — love joy jpeace^ long-fuffering^ gentlenefs^ goodnefs^ meeknefs, conti- 
 ntncy, temper mce^Q-A. 5.22. — And the wifdomthat is from a- 
 boveto be — pudica^pacijicA^modeJlayfuadihilis : "•' chaft, pacific, mo- 
 *deft, eafie to beintreated. Jam: j. 17. — And the Spiritual man 
 to be — Non IttiganSjmanfuetus adomneSydocibilis^patienSy ctim mo- 
 defiiacorripiensj &c. ^No wrangler, mild towards ail men, doci- 
 
 * ble , patient , correcting with modefty. 2 Tim. 2. 24, 25. When 
 he is reviled^ to blefs ; when he is defamed, to intreat ; when per fee utcd 
 ^without refinance] to fuffer it. \ Cor. 4. 12. — Is defcribed to 
 wage a continual ir/zragainft the/e/Z^; m rvatchings^mfafiings, in 
 various cafl:igations, fubjeOiions, and mortifications of the body, 
 I Cor. 9. 27. 2 Cor. 1 1.27. llielc are the Properties of the good 
 Spirit. 
 
 On the contrary, the Spirit x^^Satanyind of this world, and thofe ^^^ ^^-^ 
 a'3:ed therewith , are defcribed by the Apofi:le I\om. i. 29. to be Spirir. 
 — Plcni invidtay contentione^ malignitate, dctraclores^ contumeUofi^ fu^ 
 perbi^ parent ibus [fuperioribus] non obedient es^ inventor es malorunty 
 ^ incompoftti^iiK^i cI^^Tb/: — ** full of envy, contention, malignity, 
 
 * detraclors, contumelious, proud, difobcdicnt to parents {fuperi- 
 ^ ours^'] inventers of evil, unlettled, and dilTolute, without natural 
 *affc£lion, without fidelity. — And ("2 Tim. 3.1.) to be, ftipfos 
 .f.mariies^ elati^ fuptrbi^ parent ibns rfupcriorbus"] non obedicntes^ fine 
 pac, incontinentes, tumidly voluptatnm amitores, pietatis (]?eciim haben- 
 t^sfytriuttmeyisabnegantes : '' lovers of themielvcs^haughty, proud,. 
 
 JJ dilb- 
 
Comtrmng Luther, and, 
 
 ' difobedienc to parents Ifuperiours^ '] unpeaceable, incontinent, 
 ^ puiFed up, lovers of pleafures, having an appearance of piety^ but 
 ^ denying the virtue of it. And by St. Judt;, v. 8. &c. to be CArnem 
 rnxculAitteSy domineLtiontmjjferptntes^ MajejJatem bUjp.hem^ntef , in via 
 Q2^\n Ahenntes: " Defilers of the fledi, dcfpifers of Dominion, blaf- 
 *- phemers of Majefty, who have gone in the way oiCain, [depart^ 
 ingOHt oftheChnrcLj (Gen. 4. 19 J And — Errore Bahdiin effafi : 
 ^' have popred out themfelves in the error o( Balaam ; [curftngthe 
 Church andfeoplt of God : Nuin! c.22.3 And, in contradicfione Core 
 Aheuntes\ '' periihed in th& cpntradi£tion' ofCc7r^/;; leppojing Mo- 
 ih^the Law-gizer , and Aaron the High-Priejij Num. c. 16.] And 
 much-what tj^e fame by St. Peer, (2 Ep. 1?. 10. &€,) to be — Do- 
 minationem contemnentes J audacesj fibi placenteSy Seclas nonmetuentts 
 introdncere^hL%[j)htmxntes^ or, Majejlates non metuentes hUfphewdre l 
 'Gontemnersr of Dominion, bold, ielf-pleafers, not fearing to intro- 
 *duce Seels, blafphcmers, or, not fearing to blafpheme iMajefties. 
 I recite fo many places, to fhew the unanimous confent of the Ho- 
 ly Scriptures, and writers, in defcribing the quahties of this evil 
 Spirit, reduced principally to thefe two. i. FleHily Lufts. . 
 2. Contention and difobedience. Thefe are the properties of the 
 evil Spirit, by which the Spirit of new Teachers is to be tryed. 
 
 Now fo often as the '1 eachers of new and itrange Doftrines 
 eome into the world, profefling oppoGtion to thofc received froni 
 our prefent Superiours, and to the common tenents of the Church, , 
 Chriftians are direcled by St. John c. 4. v. i . to try fach Spirits rvhc" • 
 therthey h^ of God. — And are inftrufted, by pur- Lord, A/^/. 7. 16* 
 thnt they Jhafl know and dfcern them by their frmts ; and then, by the 
 Apoftles (as you have feenj what in particular thefe/r///>/ are. 
 
 Dr. L^z/.'er then being one of thefe, and the laft that hath ap- 
 peared (''when the Church of God was at peace, and unanimous ipi 
 herdoflrine anddifciphne^ to have broached new ones, and de- 
 parted out ofj this fold, and become the Founder of another Model 
 of Religion ; it feemsreafonablc, and of much concernment, that 
 all ChriftianSy fo foon as any is acquainted herewith, do put them- 
 felves in the lame pofture now, as they Gionld havx bin in, had 
 they lived at the lirft appearance of Luther , when all remained in 
 the bofom, communion, and faith of that Church which he op- 
 pofed ; and firft try his new Spirit by the marks or fruits here pre- 
 mifed, before they any longer follow it ; or ftray from the foldof 
 this Church, to hearken to the voice of that Stranger . Which tri- 
 al the more to facilitate to them, it feemeth to me no uncharitable 
 aft:, havmg heretofore for my own fatistaction made fome fearch 
 
 into 
 
the OrigirJAl of the T{tfor7n.itioK, -J 
 
 Into this man's writings, opinions, and aftions, to prcfcnt thcni 
 with a brief relation offucli piilfa^cs of his Life, and brandies of 
 his Doctrine, drawn chiefly from his own TelHmony, or thofe of 
 his Friends,and fellow-Reformifts, f'/.e. the perfonsmoll favoura- 
 ble to his good reputation)as I eftecm to fervc bell to tliis purpolc. 
 I pray God it may any way lervc for advancing his glorv, and his 
 truth, for which it is intended. A^ncrj, 
 
 This man then, after having taken his degree of Mafter of /. 2. 
 Artsat £r/c?r^,an Univerfity in Ger^;^.!;?;', being much terrified by , /^''''•^*- 
 the fudden death of an intimate friend and companion, flain (Ibme '^!i/i(i / 
 lay) by a thunderbolt, put himfelf into a Monaflery of the AugU' m^«-<* 
 y?;>;c' Fryers there, againft his Parents confent; and after his Pro- 
 bationer-fliip ended, took the three Vows of Religion, Fo-^trty, 
 Ce/ihcy, 2indUk'dkncey2ihout the '22th, year of his age. [See Me- 
 lanHhon, in frjfat. 2 . torn, op, Luther, — Luther, de votis Mon.x(lic, 
 frxfat, ad Patrem, where he faith, Se terrore & agone mortis fuh it. t 
 circtimvallatum, vovifie Src. '' That being furrounded with the ter- 
 ^ror and agony of a fudden death, he had vowed &c,'{ Here for 
 Ibme time he lived in his profeffion a very ftrid, chaft, and fober 
 life, and moft obedient to his Superiours. Himfelf feveral times 
 profeiTethfomuchofit: — VixiMonachtis f faith he, DevotisMo- 
 fittflkis,^) nonjinepeccato quidem , fed fine crimine : " I HvM whilll: a 
 *^ Monk, tho not fmlefs, yet without grievous crime. And on G.xL 
 
 I. 14. (^in imitation of the great Apoftle,^ Si auifquxm dli- 
 
 us certe ego^ ante lucem Evangelii^ pie fen ft , & zclavi pro PapiHicii 
 legihus^ & Patrum traditionihm f faith he.) — Quapotui diligenti.% co- 
 natiis [um eas prxfiare: plm intdia^ 'vigiliiSy orationibus, & aliis exer- 
 citiis corpus macerans^ quam omnes illi qui hodie. tarn acerhe oderunt, & 
 ferfequantur me.hz, '' Before the Hght of the {nevi\ Gofpel, if e- 
 ' ver any, certainly I, had pious fentiments, and was zealous of 
 ^ the Papid-ical laws, and traditions of my Fathers. -I endeavour- 
 
 * ed to keep them as diligently as I could; macerating my ! ^ Jy 
 
 * with fallings, watchings, prayers, and other \Jpirituat\ exerciles, 
 ^ more than they ail, who at this day fb bitterly hate and perfccute 
 ' me, bccaufe I now detraft from thofe f good works'] the glory of 
 
 * luftifying. For in the obfervation of t!iem I was fb ovcr-dili- 
 ^ gent, and fupcrllitious ; that I laid a greater burden on the body, 
 *^ thaji without endangering its health it could w^^ll bear. I reve- 
 ^ rencM the Pope out of pure confcience, not for the fake of prefer- 
 ments. — Again, ibid, on verf 15. Ego in Monachatu externe non 
 tTMrnficut c^ttri homines^ raptores,, injtfftij advAteri ; fed fervabam ca- 
 
 B 2 fiitattm^ 
 
4 Cdmermng Luther, n^id 
 
 pitAtimy obedkntiAm^ faupertatem ; denique Uher a cur is pr^Jcntis vk£ 
 totm tram dtditm jtjumu^ utgiliis^ oratiombus^ kgmdis Mijfis^, &c» 
 ^ Whilft a Monk, 1 Mas not outwardly, as other men, extortioners, 
 ' unjult, adulterers ; but I obferved chafl:ity,obedience, and pover- 
 ^ty: andlaftly, dif-engag'd from the cares of this prefent Ufe, I 
 ^wholly gave myfelf upto faftings, watchings, prayers, faying 
 !Mafs, &c. And — Tanta erat ciutortta^ Papa apud me, ut vel in mi- 
 nimo dijf entire ah Ipfoputarem crimen sterna damnatione dignnm, ' So 
 ' great with me was the authority of the Pope, that in the leaft to 
 ^ diiTent from him I judg'd a crime worthy of eternal damnation* 
 And thus Meloj'icilwn of him, {? reef at. in 2. torn. Luther,) l^eceptus 
 [in ISflond.iicnum} jam nonfolum acerrimofiudio do^rinamEcclefiie 
 di fcit ^ fed etiam fumma dijciplina fever it ate fe ipfe regit ^ & 07nnihus 
 txtnitiis leciiomimy di f put at ionum^je junior um^ free um^omnes longefu-^ 
 per at. Vidi continuis qaatnor diebus^ cum quidem reBe valtretj prorfus 
 nihil edentem^aut bibentem^Bting admitted[/;^/^/-/re Mon a fiery \hQ. not 
 ^only learns by very hard Itudy the doctrines of the Church, but 
 ^ pradifes her difcipline alfo with the utmoft rigor and feverity ; in 
 ^ all exercifes of leftures, difputations, fafts^prayers^cft:. furpaffing 
 * all others- I have known him,when in perfeQ; health, neither eat 
 ^ nor drink for four days together. IFar there rva^s alfo a Mo- 
 najlery ^/Auguilinc Fryers at Wirtenberg, wherein Luther //x/e^ 
 for many years , after he was removed from Erford to that new- 
 founded Vniverfjy for his pregnant parts and learning.'] Neither did 
 L?/r/?er leave off his Monks hood till 1524. fixteen years after his 
 comin-g thither ; after wliich the mxCans of this Monaftery was 
 given to the Eledor, and he became a private Houfe-keeper ; and 
 the next year after, a married man. (See Melch. Adams vita Luther^ 
 />.i28.i3i.) — And it appears by what is objeQed to him by the 
 Devil, in his book de Mijfa angularly or privata^, & unEiione Sacerda- 
 Pum,th'a.t for fifteen years after his entry into the Priefthood,( which 
 was in i soy. a year before his remove to fT/V/eii^^er^,) heceafed 
 not almoft daily faying Mafi ; againft the idolatry of which he af- 
 terward ib much enveighed. -r^Audifne Exctllentiffime Doctor y 
 (faith Satan here, j num tgnoras.., te qua ft per annos^quindecimprivatas 
 Mijfa^quotid/eferece/tbrajJe?''Ht'dr you this, moll: excellent Do- 
 ^ ftor ? Don't you know^,there w^as fcarce for fifteen years together 
 ' a day, in wdiich you miisM faying private Mafs ? 
 
 ^o.n.i. JL;///^er'having begun thus in the works of the Spirit, if fliutting 
 ihc^fcverai Qut the carcs of this life, chaftity, temperance, faffing, and moft 
 I'lfpaiL^ ftrid obedience to his Superiours; Ywlirch ufuaily is joyn'dwith 
 
 great: 
 
the Original of the Rtferwation. ^ 
 
 great luimilitv, and low ciicem of our ll-lvesy may be called fo; 
 now ice how by gcnrlc degrees he fell from them, and finillied his 
 courlein the hbcrtiesofthcfielh. Which thing came to pals in 
 this manner. Mtla?7.^thon relates of him, {Pr.vfat. in 2. to?n, Lnth^ 
 — S'^fc cum c o^^fta/jttm intent ins dc ira Dei & mimniis pa-nariim ex* 
 emplis^fuhitotAntos terrores concuffiffe^ nt fence xanimaretur, ' That 
 
 * oft-times, whiUt meditating intently on God's wrath and won- 
 
 * dci fill examples of judgments againlt finncrs, on a fuddainjiich 
 ^ terrors ilruck him, that he was left almoif dead. And in this dc- 
 Iblationfiaith he) ^enis cujufdam fermonibus in Auguftiniano Collegia 
 Erphordiai/t/>e/e confirm nt nm narrab at ; cui cam confernationes (uas 
 txpom ret, attdivit eiim de fide mult a dt(jertnteni \fefqife dt diicitim attbap 
 adSymbolnm^inqHO dicitiir. Credo remiffionem pcccatorum. Htinc 
 Artieuliim Sec. '' He usM to tell, how he had been confirmed by 
 ' the vv^ordsof an old Fryer of the Monaftery at Erford\ whom up- 
 
 * on his relating to him his conrternations, he often heard difcourl- 
 ^ ing many tlungs about Faith, and was at length brought by him 
 *■ to that article of the Creed, in which it is faid , / believe the for- 
 ' givenefs offuis. 'I^his Article the old man expounded thus : 1 hat 
 
 * It was not enough to believe only in general (as the Devils alfo 
 ' do/ the remifTion of fins to others ; but that God commands every 
 ' one to believe his own fins remitted to him in particular. [ True, 
 rve performing fome conditions befides only believing this ; hut thtje are 
 notffoken of,} 
 
 I'hustheold man taught him ; and this , as himfelf faith (de '^^^-^-d^^ 
 jWiyT^/r/V^^/i,,^ the Devil alfb urged to him 5 and he believed him. ra!i,:usr2k- 
 Primum nofti ; nnllamtunc [_i^, when a Monk, and a Roman Ca- ^'^g^p^ no/ 
 tholiQk~] haljuiJlicognitionemChriJliy nee veram (idem; dr ^^^od ad fi- ^^^^-^^^^'^^^ 
 dem attinet^nihilo melior ftiifli qttovis Turca, &c. ' Firft you know. Monk, as 
 ' you had then [i.e. when a Monk and a l{oman Catholick'] no know- j^"^^°"^°" 
 
 * ledge of Chrifi, nor true faith; in point of which you were na>^'/j,^r'/- 
 
 * better than any Turk, For the Turks^ and even the Devils them- ^'^ ^y ^'"^^ 
 ^ felves believe the hiftory of Chrift's Nativity, Paffion, &c. but ^^^'^^^ 
 
 ^ Turks and we damned Spirits do not trufl: in God's mercy, [i. e. to- 
 wards our felves.'] And in the fame manner tcacheth he himfelf, (in 
 Peter 1. 2.J Cognttio Dci vera ea eft, quod fentias Dtum & (hriflurny 
 tHum ej[c Deu?ny tuiim Chriftum ; id quod Diabolus^ & falfi Chrijiian^ 
 non pdjfunt credere, — Hujufmodi jictuciam nequeunt habere maU Lcn^ 
 fcientis,i,e. [laith he, expounding w.^/.^t? cc?;^/c/a///.e] fincerafideva- 
 cantes, '* The true knowledge of God is tins; That you believe 
 4 Cjod and Chrifi: to be^avr God, and r^/^r Chriit : which thing the 
 4 Devil and fallcChriilians cannot do: — Such a firm confidence 
 
 as 
 
Concerning Luther, and 
 
 ^ as this guilty confciences cannot have : ^/Wi^; confclenccs, i.e. 
 ^ \_jciith he, expounding hlmfelf} void of true faith. Accordingly he 
 faith in his i ith. Article , afferted by him againft the condemna- 
 tio'i of PopeLe^. — Crede fortiter te dhfohitumy & ahfolutm vere 
 iris^ quicquid fit: de contritione : '^ Do but Itoutly believe that you are 
 
 * abfolv'd, and ablblv'd you will be, whether you have contrition 
 or no. Where if he lay, that none not-contrite can poflibly rre^ere 
 /e /2^/^//^^//«? ; whence gathers he this ? For in other things we of- 
 ten bt^heve, or are ftrongly perfwaded of, things not true. Again, 
 if he hold every one fo believing to be necelTarily contrite; why 
 faith he quicqnid fitj " whether contrite or no, and not rather quo- 
 niamftc confiat de contritione ? ^' from your contrition it rnulT: be fo. 
 Again, in his i ^^th. Article : — Magnus error (faith he) ejl eorum^ 
 ^cjfii ad Sacr amentum Eucharifii^e accedunt ; huic innixij quod fmt con* 
 {elJi\ quodnonftnt fibi confcii alicujusfeccati mortalts ; quodj/riemijerint 
 orationes JuaSy & fr^paratoria ; omnes illi judicium fibi mandneant, & 
 hibunt. &c. '' They erre greatly ,who come to the Sacrament of the 
 ^ Eucharift, relying on this ; that they have confefs'd to a Prieft ; 
 ^ that they are confcious to themfelves of no mortal fin ; that they 
 ^ have laid their prayers, and done other preparatories thereto: All 
 
 * fuch eat and drink damnation to themfelves. But if they did but 
 ' believe, and were confident, that they fhould obtain grace there, 
 ^ this faith alone were fufBcient to render them clean, and worthy. 
 Again, Article the 6th, — Contritio qu£ paratur per difcufftonem , 
 tolleciionem^ & dcteftationtmpeccatiy qua quisrecogitat annos pr^teritos 
 'vitafuaj 8rc. ^^ The contrition that is got by examining, recolleft- 
 *ing, and detefl:ing ones fins; whereby a man calls to mind his 
 
 * whole fife paft, in the bitternefs of his Ibul, pondering on the 
 ^ hainoufnefs, the multitude, and the filth of his fins , the lofs of 
 ^ eternal blifs, and condemnation to cverlafi:ing woe : this contri- 
 ^ tion, I fay, makes a man a hypocrite, nay *even a greater 'finner 
 ^ than he was before. Of which being quefl:ioned, he expounds 
 himfelf; — Se loquidt contritione naturally & impia, extra fidem: 
 *' that he fpeaks of a contrition natural , and impious, without 
 faith. But why fo freely then condemneth he fuch a contrition 
 as he delcribes with/^a> hypocritam &c. as if thefe arc not, or 
 cannot be confifient with faith ? unlels he means with his faith, 
 believing our fins are forgiven, for this caufe only on our part, be- 
 caufe we believe they are fb. So in Captiv.BabyL cap. de Baptifmo^ 
 he faith, — Qjiam dives e [I homo Chrijlt anus, vel baptiz^atus\ qui eti- 
 am voltns nan potefi ^erdtre falutem fuam quant ifcunque peccatis, ni(i 
 mitt credere^ Othe riches of the grace of a Chriitian,or onebap- 
 
 ti..M 
 
tht Original of the T^eformstiou 7 
 
 * tlz,M ; who cannot, if he would, loofe his falvation, tho bv never 
 
 * io c;rcat fins ; iinlcfs he obltinatcly refufe to behcvc. [_A( if this 
 (his fort offdith) were the only conditton required of us to be madt far- 
 takers of the app/icatio;^ ofChnJi's merits to us ; a compendious and eafy 
 fcay of f ah at ton, '] 
 
 'So he difparaged, and viUfied all his former afts of piety and d> ^. j, 
 votion when a Monk, as increafing his iin, on this manner. (Com. n. 2 . 
 fnent, on Gal. c. \.v. i$J — E^o in Monxehatu Chrifltim quoth- die 
 crucifixiy & falfa mea fid/uia, quv tarn perpctuo adh^rebat mihi, blaf- 
 phemavi. — Servabam cajhtatem^ ohtdienttarn , & pa//pertattm ', de- 
 nique liber a curis pr^fentis vtt^e totus eram dtditus jejuniis , &c.- 
 ^ WhihtaMonk, I daily crucified and blafphemcd Chriil by my 
 
 * talfe confidence , which lb perpetually adherM to me. — I ob- 
 ' fcrv'd Chaility, Obedience, and Poverty: finally, being free from 
 
 * the cares of this world I gave my felt'whoUy to fallings, watch- 
 *ings,prayers,layingMaQ, Grr. — Mean-while, under thisfanct-i- 
 
 * ty and confidence in my own righteoufnefs, there lurkt in me a 
 ^ perpctnal diffidence , [viz. then defiitute of his own new-minted 
 faithy crede fortiter te ablblutum, & vere eris abfolutus ; Sto:<tly be- 
 
 * litve that yon are ahfolved ^ andabfolvdyou (hall bef\ 'doubting, 
 ^ dread, hatred, and blafphrmy towards God. And that righte-- 
 ^oufnefs of mine was no other than a meer ftinking jakcs, and 
 *- mofl delightfom kingdom of the Devil. For Satan loves dearly 
 
 * fuch kind of Saints, as ddtroy themfelves body and foul ;*and de- 
 ' fraud and deprive themfelves of all the blellings and good things 
 
 * of God. Mean-w^hile in fuch there reigns their own impiety, 
 ' blindnefs, doubting, contempt of God, ignorance of the Gofpel, 
 Crc, And — QjiofanCiioresfHiWms^^hocmagisexccecatieramHS^ & pu^ 
 rius Diabolum adorabamus. Nemo no fir urn non erat vlr fangninis^ 
 fi non opcre^ tamen corde. ' The more holy we were, the greater our 
 
 * blindnefs, and the more entirely did we worrtiip the Devil. Not 
 ^one of us but was a man of blood, in Thought at leaft , tho not in 
 Deed. Here not to meddle out of what intention hmilelfdid per- 
 form, and live in, fuch pious practices, which, it fecms, was as ex- 
 pecVmg, Juftification, or Salvation from the perfeft righteoufnefs 
 of thefe his works, abftrafting from God's mercy, ("for Chrift's 
 merits and perfeQ: righteoufnefs^ forgiving fins; yet, why pre - 
 fumes he to condemn any other Religious at all, as if they did 
 their good works on this account ? For who can we imagin a- 
 mong-lthem, fince it was tlie common doclrinc of the Cluircli 
 then as now f^excepting himlelf^ that did not Inld their liability 
 to commit fia ltill;-as long as they hved ; and whobelieved not rc- 
 
 miifiOU'. 
 
I. tic 
 
 S ConcerniHg Luther. 
 
 mlflion of thefe their fins, as well thofe after Regeneration, a« 
 thofe before, through and for the Merits of Chrift, and his perfeft 
 righteoufnes and futFerings, or that held all their own good works 
 pure and void of all imperfeftion, or venial fin ? 
 
 /. 4. Hence mif-interpreting the -jth. chapter to the Komans, he went 
 /^nddcv.uson to difparage the goodnes of man's works proceeding from 
 n'cms^nr. fanftifying Grace, which is infufed by God into the Regenerate, 
 Epifiiero • for ChrilVs Merits ; maintaining, in the 52 Article aflerted by 
 and aTaf- ^^^^^^ ^'^^^ — ^P^^^ honum of time fa^um ejl veniak peccatumfecun^ 
 sns.prcjiid;- dum mtfcricordiam Dtiy fed mort ale fecc at tim fee undum judicium Dei. 
 cui to g od 'f That a good work, never fo well done, is a venial fin in refpeCt 
 c'c^'d'ncilom ' of God's mcrcy :, but a mortal one in refped of his juftice. And 
 that — Nemo ej} cert us fe non femfer peccare mortditer , propter occul" 
 tijfimumfuperhi£'vitium: ^' No man is certain, that he does not fin 
 always mortally ; by reafon of that hidden pride lurking in every 
 one. Therefore alio he expounds that text, i Pet. 1. 17. [^^uiju- 
 Meat [ecnndumumufcujufque opus "who judges according to every 
 ones work,] and other the like texts on this manner : ije. faith he, 
 exoperibuste Deusjudieahitj & evincet^ficredideris: ^* By thy works 
 *God will iudge,and manifeft thy faith,if thou believeft. Much alfb 
 be fpoke of the captivity of man's Will, and its fervitude, as unable 
 to do any good ; and oUiherum arhitrium^ ^ Free-will, that it is fg- 
 mentumin rebus ^ and titulus fme re \ '^ ameerfidion, and empty 
 name ; of which he fpeaks thus, (JJfertio Artie. 36.) — In ceteris 
 Articulis^de Papatu, ^e Conciliis, Indulgentiis, aliis nonneeejfariisy 
 magis ferenda ejl levitas & Jlultitia Pap£ , & fuorum, &c. " In the 
 * rell of the Articles about the Papacy, •Councils, Indulgencies,and 
 "^other unneceffary matters,the levity and folly of the Pope and his 
 ' followers is fomewhat more tolerable : but in this the very chief- 
 ^eftandbeft article, and indeed the fumme and fubftanceof our 
 *- rcligion,their mifcrable error and madnefs is to be lamented and 
 bewailed. And he is faid to have preferred his book defervo arhi- 
 trio-i before any other part of his works, (^Mtlch. Adams vit£ Luth. 
 p. i7oJ which thing Iluppofe wasdoneby him, the ftronglier to 
 fupport his new doitrine ot imputative Jujlification folely by Chrifts 
 righteouihes : but which feems to have a very malignant influ- 
 ence upon men, inducing the neglect of their endeavour to obferve 
 the divine commands ; unles at the fame time man's abihty to do 
 good by God's grace be maintain d as^greatjas it is, in our own cor- 
 rupced will, rmall,or none; but Luther here made no fuch rccom- 
 pence. And in tliis new doctrine of his,. he lai^h, ( Comment. o?> 
 
 Gala, 
 
the Origind of the ReformAtioH, 
 
 CaI. I. 11,12.) he was much encouraged, and confirmed by the 
 conimcndacions which iic then received from one Dv.^StaupitiiiSy 
 oueof the fame Order ; who laid, It plealed him much, that the 
 dodrincjwhich he preached, ycilded glory,and ail things elfe unto 
 God alone, and nothuig unto man. 'I'his StanpitiuSy a great man 
 amongll the JtigHJli?;t: Fryers, was at hr(t a great encourager of 
 Luther in his deputations concerning Indulgences, but afterwards 
 withdrew himfeh^from him, exhorting him to humihty, and obe- 
 dience to the Pope. To whom Luthtr afterwards in an Kpid !e to 
 him, (fee Adams vit. Stauvttii^ p, 19.^ -Qu_antum tu me Ad, humiUta- 
 tern exhort ar is y tantum tgo te Ad fnVerhiAm exhort or : tibi Ajdefl nimiA 
 hnmilitaSj ficut mihi nimia fuferbtA* Et reprehndit {^ faith Adams) 
 quod]Hdtcio?A^ji [ejuhmi[i^et. ''I exhort you as much to Pride, 
 
 * as you me to riumiUty. Vou are as much too humble, as 1 too 
 ' proud. And he reprehends him for fubmitting to the judgment of 
 
 * the Pope. 
 
 Upon this, this man began to make new Comments on Sr. /.5. 
 PWV Epiftlestothe R(?w4;^j-and GaL tocxtoll his new fiduciary 
 faith, deprefs good works m the manner you have heard ; and this 
 nine or ten years before the Controverly about Indulgenci^s b-c- 
 gan; his doftrine herein fas new things ufually do, efpecially 
 thofe that tend to liberty/ taking many ; and applaufe making 
 him ftillto feek after the difcovery of more faults in the Churche's 
 former do£lrines. At this time { laith his Scholler MeUncihon^ Pr-r- 
 fAt.in 2. torn, Luther, who alfo was tranflated to the new-founded 
 Univerfiry oiWirtenhtrgr^ fome years after Luther ^ for his famed 
 learning in the Greek tongue, j £nY^/i// grAtumerAt, qnaji ex ttne- 
 hris educiChriflum^Vropljetxs^ Apojlolos \ confpici difcrtmen Ugis, & 
 Evangelti ; promt jfionuyn iegisj & promt jfiom Evangelic j: ; quod certe 
 ncn exjlabat in llioma, Scoto, & ftmilibus, '' The Learned were 
 ' well-pleafed to fee the doftrine of Chrifl, the Prophets, and A- 
 ' po(l:Ies,as it were brought to Ught .; and the difference betwixt the 
 ' Law and Gofpel , the Legal promilcs and the EvangcUcal one 
 
 * now cleared to 'em,' which in the writings of the Schools, Tho- 
 ' mas^ Scotusy .Si-c. were not at all, or but oblcurely, to be met with. 
 Concerning which error in Jultification (^the chief matter fiirely in 
 all our ChriliianityJ he there alfo faith; That — Orfgi/uca ^etas 
 cjfuiit hd/jc perfuafionem, mediocrem rAtionis di[cipli nxm merer i remijji- 
 OPh^Hptcc.itorum, '& tffc jufiitiam, dc qua diceretur, Juflus ex fide fua 
 vivct. Hjcc dtas pe-fie amifu totum dtfcrimen Legts,& E%fa)2gelii; & 
 J^OfiO^um Apojlolicum dedidicit. ' In Orjgeris time iw^X arofe that 
 
 C per- 
 
xo Co/^€C'/fih7ghuthcr, a^^d 
 
 ' perfwafion, Thai; a Uttle difcipUning of reafon was fufficient e- 
 ^ nough to meric remiinon of fins ; and was that Righteoafnefs^ 
 ' whereof it is faid, Tbcjufi fhall Lve by faith. We of this age have 
 ' well-nigh loft aU diliinttion of law and gofpell, and unlearnt the 
 ' doftrine of the Apollle. [0 ridiculons fride, and [df-conctit I J 
 
 5.n.2 . Hence Luther alfo proceeded to fuch bold fpeeches both concern- 
 ing the Fathers, and alfo in comparing the writings of the New 
 Teft -ment in order to his doftrine of fole Jtijlification by Faith ^ of 
 which in his Preface to liis Enarratiom on i Ftt, he faith, — Q^t hoc 
 poti[fi??m?n & majorip^ra c^terM Jludio traHaruntj quod fola in Chri- 
 ftum fides juftificet, ii omnium optimi funt Evangeltfid, &c. *^ Thofe, 
 ' that more particularly and diligently than the reft treat of this 
 ^ dodrine, That Faith alomjtcjiifies, they are the beft Evangelifts of 
 *alL Hence may you mei'e properly fay, TheGofpelofSt.Pauly 
 ^ than ofMatherv^ Mark^ Luke ; thefe latter being little more than a 
 ^ bare Hiftorical narration of the works and miracles ofChrift. 
 \}Vhat and not of lis poBrims^ and Sermons alfo^ and of the way tofaU 
 vation he taught us ? ] And afterwards, cenliiring the Fathers, on 
 c, i.v, 8. BenediBus Deus &c. Deus (faith he) quamparum dehac 
 fradicatione [viz. Omnia nobis dona a Patre donata ex mera mife- 
 ricordia citra noftrum meritum^ in omnibus lihris invenitury etiam 
 iis, qui optimi habentur ? &c. " O God ! How little of this doftrina 
 '' [y'i?.. All our gifts hefioivd on us by the Father ^ out of his meer mercy 
 ^ without our merit'} is there to be found in all even reputedly the 
 ' beft books ? In all the writings of St. Hierome^ and St. Augufline^ 
 
 * how is there nothing at all, not fo much as the words ? [i.e. his 
 *' fenfe of the words of St. Peter a fufficient autocatacrify.l We ought 
 
 * thus to preach jelusChrift, ^^/^. That he dyed, and rofe again j 
 
 * and why he dyed, and why he rofe again ; that men mov'd by 
 ^ fuch preaching may believe in him, and believing befav'd. \_Here 
 '' mnfl be inter pofed his folum, elfe what more frequent in St. Auftme, 
 ' and St. Hierome ?] This is indeed preaching the true Gofpel , 
 *and whatfoeverby whomfoever is preach'd otherwife, gofpel it 
 is riot. And a httle below : Inde facile difcitur, Epijiolam D/z^/ Ja- 
 cob! nomine infcriptam, haud quaquam Apofiolicam ejfe EpiHolam &c. 
 
 * Thence may wx eafily learn that to be no Canonical Epiftle that 
 ^ is afcribM to Sr. James \ [this makes fufficient way for his Straminea 
 ^ & driddyworthlefs, and dry as a ftrawf\ there being fcarcely t?he 
 
 • Meaft tittle ofthisdodrine in it. [But then, how much do we 'read 
 
 there contrary i'2 
 
 Yea, 
 
 y^ 
 
sht Original of the 1\ efornjnfjoyi. i r 
 
 Vcc^, fo ftrangely aflcclcd was Luther himfclf alfo with this his /.5,ii. j, 
 new Invention, That abltra^lingfrom this device, he(^moll impi- 
 ou(ly) ma kus bold, much to prefer the A/^//(5;?!:tYj/7 and Turks rch- 
 gion,astogoodlifcand pratcice, before the Chrilhan- It is ne- 
 ceirary I let you down his words, tliat what J (av^ here may be bc~ 
 lieved. I'hus then he in an Epiftle before a 'I'reatile De Monhus 
 & J^tligJO'^tTurc.irum^ joyned with the Alcor^n^ and fome other 
 Trcatilesagainltthe AlcorAn^ pubhflied by him, as he laith, on 
 purpofe ; becaufe tho(e,who had writ againft t!ie ^/^r^r^;;, conceal- 
 ed the good things of the Mahometan Religion, but mentioned and 
 confuted the odious; but that Author had declared it with much 
 integrity. Now -Ex hoc lihro (^faith he j vidcmus Turcarum/e» Ma- 
 hometi religio/iem cer€?no^iis^j/em dixi^rim & mortbus, ejfc mnltofpeci- 
 ofioremj quar/^ nojironm^ etiam Religtoformn & omnium Ckricornm. 
 Nam ctmodeflia & fimplicitasviBus, veUitus^ 8vC, ^ By this book 
 ^ we fee the Religion of the Turks or Mahomet is much more plau- 
 "^ fible for fliew and ceremon)'-, 1 had ahnolf laid, and for good life 
 
 * tco, {this wordftnck a little rvith his modtjij at fir (l^ than that even 
 ' of our Rehgious, nay all the Clergy put together. For no where 
 ^ amongft usare tobe feen that modefty and fimplicity of diet, 
 ^aparrcl, houfes, all things; or the like falis, prayers, publick 
 
 * conventions of the people, as this book recounts. Then the mi- 
 ' racles, and the prodigious abllinencies and leverities of their Reli- 
 ^ gious , M horn of our Monks do they not quite put dov/n and 
 ^ Ihamc ? And this is the reafbn why from the Chriltian fliith fo 
 ^ many revolt , and fo pertinacioufly adhere to Mahometanifme. 
 Again, — ChrifHanii rtligio longe diud & [uhlimius aliqnid ejf, quarn 
 Cercmoni/e fpeeiofa^ rafura , Cucullus^ pallor vtdtus^jejnnia^ hor^ Ca?70' 
 nice. & univtr fa ilU fades Ecclefi£ Romanx^er 0Yhcm,h.c, '^ Chri- 
 'Itian Religion is quite another and far more fublimc thing, than a 
 
 * few fpecious ceremonies, fhaven crowns, cowls, pale countenan- 
 *ces, fiiitings, Canonical hours of prayer, and all that outward 
 ^pomp oftheR^;^.^^ Church all the world over : for in all thefe 
 ^ the Turks infinitely go beyond us. SJVill he ft ay here? No.'] 
 fhriftfana retigio longe aliud eft quam honi mores, feu hona opera. Nam^ 
 in his quoq-^ ofterkdit is liherTurcas longe fuf trior es ejje Chriftianis no-^ 
 \ftris. ChrifHanity is quite another thmg than a good life, f/^f^Tir 
 ^ rvithout a p-xne dixerim, Ihadalmo/ifaid] or good works ; for even 
 ■^ in'tbcle alfo, as this book fhews, the Turks'tar out-do us Chrifti- 
 a ns. A n<t —Nunc vidto quid cat^'ie futrit, quod a Paviftis fic occnlert^ 
 tnrreligio Tnrcica; cur folam tnrvia eorum narrarunt^ fc, Quodfenfe^ 
 Tti/Jt id qfiod res eft ; ft ad difpntandum de religione vent at nr^ totus Fa^ 
 
 C 2 P.itas 
 
iz Ce^^ccrning Luther, wd 
 
 papatus cam omnihus fuiscader^t^ &'C. ^' Now I fee the reafoa of the 
 ' i^apiits coiicealing many things ofthe Turkifli Religion, and re- 
 ^ latuig only the deformities thereof, viz., becaufe they were fenfi- 
 
 * blc (which is the plain truth of the buifinefsj that fliould Religion 
 *oncecometobedifputed, the whole Papacy with its adherents, 
 *unableany longer either to defend their own religion; or to con- 
 ^hxitthzMahometaMy mu ft needs fall to the ground ; lince they 
 ' would be obligM to confute thofe things, themfelves moll of all 
 ''allow of, [/. e. good lift, good rvorks,faJlwgs, ceremonies^ Sec. framed 
 lefore,'] Yet worle : Dip: ant (faith feej religionem ChriHi aliud effe 
 quam cxren:oma6 & mores : atque fidem Chrifti prorfus nihil difcer^ 
 mre^iitrsceremoniT^moreSj & leges ^ fmt meliores^ ant deteriores : fed 
 dijcant^ omnes in unxm maffam contufas adjK'fiitiam nee effe futis^ nee 
 eis e[^e opus. ' Let them know (faith he) that Chriftianity is fome- 
 r* thing elfe than ceremonies and good living ; and that the fiith of 
 'Chriii: fays not one word,. whether their ceremonies, cuftoms, and 
 *■ laws, or ours, be better or worfe of the two : but let them know 
 ^ this, that all thefe pounded in one heap together wouW neither 
 ^be fufficient nor needful to juftification. And again ; — Si quis 
 hos articulosttnceU {fciLQjiod Chrifus fit flius Dei, m.ortuus pro noflris 
 peccatis, refufcitatus ad vitam no fir am ; ^uod fide in llhmjufli^ d^ pee^ 
 catisremifjis falvi fumus^hc?) -Quid Hit noceat^hz. If one does but 
 ^ believe thefe Articles, f''z//^. That Chrift is the- San of God, whc 
 ^ died for our fins, and rofe again for our juftification ; That being 
 
 * juftified by faith in him^ we obtain remiflion of our fins and lalva-- 
 ^-ion thereby j what the worfe is he,tho he neither faft:,pray, watch ^ 
 
 * nor ufe abftinence fo much ? tho he be not altogether fb modeft 
 ' in his diet, aparrel, carriage, houfe-keeping, &s. Let both Turks. 
 
 * and Papifts excel in thefe things if they pleaie ; yet at the fame 
 'time void of true {i.e. his'^ faith, ^f. Thus, if we may believe this 
 newDoftor, andunlefswe will take his new fiduciary faith for 
 the fubftanceof C hriftian Religion, Mahomet (notwitliftanding 
 all the afliftanccs of Grace and the holy Spirit afting in the 
 Church, and io dearly purchafed for it by our Lord,) hath out- 
 done Chrift, and the Alcoran the holy Scriptures ; as to the pro- 
 ducing and eftabliOiing of Sanclification and good Works, as to 
 mortifying the flefli and worldly lufts, as to the devout fervice of 
 God, praying, watching, fafting, &c. And our Lord, who gave 
 himfelf for us, that/i'e^T^/g'/// purify unto himf elf a peculiar people ^ea^ 
 husofgoodiYorks : Titus 2.14. and jvho gave himfelf for his fpoufe 
 the church J that he might fanctifie^ clean fe^ and purify it unto himfelfy 
 not having fpot or minkdt he* E^h. ^.26 ,^1 . is in this his chief end 
 
 much 
 
tht Ori(i^ir;iilofthiRefornhUion. IJ 
 
 much outgone by other Rcli^^ions; and their wording upon the 
 bare flock of Nature , Nature depraved, without Rej^eneration, 
 without God's Spirit or Grace. At tibi trr/pact Dominus : the Lord 
 rebuke thee. It Chriitian Rehgion be not the hoUcft Rehgion, 
 it IS not God's. As for the Relatiua he urgcth, it gives no luch 
 charaQer of the yl/^/;^;^^/^/?;/ Rehgion as he pretends ; lecondlv, did 
 it, it mull dehver a lye ; nor ought any Chriltian to give more cre- 
 dit to it than to Mahomttantfme, 
 
 And thus I have difcovered unto you the main root of th.c firft ^. (5, 
 Reformation by Luthtr. Wliercin Hrlt, he hath Ihamefully mi- wi^erc u 
 ftaken, or mif-reported, the common doftrine of the Church in all qJ^,^^ jj^^ 
 ages, (as indeed the reformed Religion chiefly fubfirts by mif-re- doannc 
 latingor mif-conftruing theCathoUcktenents • and the greated ^^''^l"^"'"? 
 mifchief the Devil doth in the world, is by his lying :) He hath v^'^s'^nX- 
 fliamcfully mif-reported the Churches doclrine, 1 (ay ; which do- 'K-n,Grmi(;» 
 ftrine holds our Juftification to confilt , not only in infuCed Grace, '^^'^^^' 
 or inherent Righteoufnels through Chrift's merits, (t\\o it is moll 
 true, that the Regenerate are formally madey///?,^(?/y, and rightt- 
 ous, of formerly finners, and impious, by Grace infufed into them 
 by God for Chrift's merits fake,) but alfo in remifTion of iin 
 through Chrift's merits ; and in remiflion of fins, not only before 
 our Regeneration, but after it alio ; in which ftate alfo, they ac- 
 knowledge, that in mnltis ojfenJUmus omnes , '^ in many things we 
 offend alL [See Cone. Trent, fef, 6. c. 7. J JnfiiJicAtio non efr foU fee- 
 cat orum remijfio, fed & renovatio interior is horn in is fer fufcepticmm 
 graiicCy &c. "J^^^^^^^^^^^ ^^ ^^^^^^7 ^^^^f'^^^^^ of fins, but alio re- 
 * newal of the inward man by fufception of grace ; therefore not re- 
 ' newal alone, but alfb remiflion of fins. — And BtH. de Jupf 2. 
 / 6.r. — VtraqueparsJ/fflif^cationis', id e fly remifUo peccatorum^ & 
 donu?n renovationis : '' Both parts of Jufl:iHcation ; i. e. remiflion of 
 ^ fins, and the gift or grace of renovation of the inward man. And 
 fee Caffand. confult. on Jrt. 4.1 'I'his is the faith and profeflion of 
 the Monks, that watch, fall, and pray ; ancient, and modern , 
 {Luther excepted J 
 
 He hath broacli'd a doctrine detefied by the moft learned of the ^ ^ 
 modern Reformed. [See what D^.Han7mondy of fundament aIs^ c. ;. rj"|,is 
 12, 13. Mr, T/jorndike, Epilog. 2. /. j.c. p. ^i.Jufr Weights, c, 9./. nc.v opinion 
 57.9 ^f.^ and others have written againtt the Solijidtan, and Fiducia- ^^^l^'!':\ 
 ry,asmoltpernicious,errors.] Nay I may lay, at leaft the conic- Jaiy m^.ry 
 quence tliereof, even dctefled by Lutlcr himfelfin his later time. H'cous 
 For thus he — //; viftatione Sajsonica^ — Multi, d^m audtunt [from ^''^^^'^^"'^ 
 
 tlie 
 
14 Co/^cirm^gLutliQv, a^d 
 
 tlic F.vangellcal Teachers] ; ut folummocio credatur^onmdipfis remit- 
 tipeccata,fm::^unt [ihifidtm \ &c. 'Many being taught, that tiiey need 
 ^ only believe that their fins are remitted , devife a new faith to 
 
 * themfelves ; and fancying themfelves clean become temerarious, 
 ' and felf-fecure thereby- Which carnal fecurity is worfe than all 
 ' the errors that were ever heard of to this day. Elfewhere in a 
 Sermon fuptr Evmg. Dominic x i"^ Adventus, he obferves his re- 
 formed, magis zindi^^ cupidos, magis avaro^, mag/s ab omni miftri- 
 cordJa remotos^ ?;2agis immodeBoSy & indifciplinatos ^ multoque deterio- 
 res^c^iixmfuerintin Papatti ; ' to be more revengeful, covetous, cru- 
 ' cl ; more immodeft, unruly, and much worfe than under Popery. 
 And in his Preface to the GaL he mentions a new Se6l, \_qfiam mi- 
 nime omnium f faith hc^ pr^rvidiffem^ aut fperajfem^'] i.e. "^ which of ail 
 ' things lie fliould leaft liave fore-thought or lookt for] of fuch as 
 taught ; That the ten Commandements ought to be taken out of 
 the Church. Thus as he faw the bad weeds, that grew up out of 
 his doclrine, lie endeavoured, but in vain, to tread down, and ftifle 
 them : and the bad influence which this new tenent fpeedily had 
 on many oi Luther* s Difciples was obferved by many others. Thus 
 Erdfmti^ complains in an Epiftle to P. MeUniihcn 1 524. — Vt lar- 
 giamur effe 'vera qti(e docet Lutherus, — quid inutilim ad Chriflianam 
 pietate?n quam h^c audire vulgm indocium^ hac injiillari aurihus ado- 
 kfcentum'^ Pontificem effe Anti-Chriftum ; Epifcopos, & Sacerdo- 
 tes effe larvas ; Conftitutiones hominum effe hssreticas ; Confefii- 
 onem effe peftiferam ; opera, merita, conatus, effe voces h^reticas ; 
 nullum effe liberum arbitrium, fed omnia neceffitategeri ; nihil re- 
 ferre, qualia funthominis opera. H^c a nonmdlis nudacircumfe- 
 Yuntury & ah imprchis in peffimam partem rapiuntur. &c. " Sup- 
 ^ pofing L/^^/;erV doctrines true; yet what can be lefs tending to 
 
 * promote Chriffian piety, than to have it taught the vulgar, and 
 
 * inftiird into the ears of young men ; That the Pope is Antichrift , 
 
 * Priefts Hobgoblins, Humane conftitutions heretical, Gonfeffion 
 ^ pernicious, works ^ merits^ endeavour s^ heretical words ; That there 
 
 * is no free-will, but all things, governed by fatal neceffity ; no mat- 
 ' ter, whether a man's works be good or bad ? Thefe things with- 
 
 * out any welt or guard thus plainly taught, by the fimple are gree- 
 ^ dily catch'dat, and mterprcted ev^eii in the worft fenfe by the 
 ^ bad I know you will fay the follies of fome , whom you de- 
 ^ fervedly call monfters, and the woi-ft of villains, are not to bS im- 
 
 •*" puted to l.ntljtr. Yet thefe very monfters are cherifiied by thofe 
 ' v/hom Luther himfclf owns for the champions of the Evangelical 
 ' doclrinc. The tirfv preaching of our Saviour's Gofpel produced 
 
 a 
 
the OrigiKdlof tha T^iformntiGn. x 5 
 
 ^anew fortofnicn to the world : vvliat ibrt of men tlii^ ]i;j^^'-CIof- 
 ^ pel has brought forth, I hil not to tell you. Pcrh ins with you tlicy 
 ' are otherwiic, but here I ailurc you, they arc (iich, as were I to 
 
 * makcabargam, 1 had rather deal with any Fapilt than thenv 
 
 * Laftly, Ibnie, I have formerly known excellent mcn^ and even by 
 
 * nature very virtuoully incluiM, I now ice grown much worle. 
 -And nd Vultnrtnm Ntocomum : -Proftr m'lhi^ qnem tfhtd EvAngcltum 
 exco??im€i[aton fobritimfCx ftroci mAtiJH^tnm^ tx rap net UhcrakmfhQ. 
 
 * Bring me one,who by this new Goipcl ij become from a drunkard 
 fober, from fierce mild, from covetous liberal, of a reviler well- 
 *fpeaklng, of Jliamelefs modeft ; and I will Ihew you a great 
 
 * number made thereby worfe than themfelves. And in another 
 Epilflc (fratrihus inftrioris Germania^ :) — Qu^os /?/;/e/« (faitJihcj 
 fwveriimftn'os^ca/tdidoSy & frattdis ignarcs^ eofdemvidi^ uhi (e fc^ljc 
 dedjffef^tj loqui ctepiffe de pite/Zis , lujijfe akam, occ. '*" Some perfbns, 
 ' whom I knew formerly innocent, harmle(s,and without deceit , 
 
 * no fboner have I i^zw )oyn\) to that Se£f , but begun to talk of 
 ^ wenches, play at dice , leave-off' prayers ; grown cxtreamly 
 
 * worldly, moft impatient, revengeful, vain, like vipers tearing 
 *each other. -I fpeak by experience. Calvin /. 6. de Scandahs. 
 — Cum tot homtnum millia cupide /^faith \\t) ut vidthantnr^ nomen de- 
 di^tnt Evangtlio^ quam pattci^ obfecrOy a fuis vitiis rcfipuerimt f Imo\, 
 qntdprdtfe major pars tulit^ nifi ut excujfo fnperjlitiomm j^^go, folutius 
 in ommm lafciviam dtjflnercnt^ homines Lucianici & Epicurei ? * Of 
 
 * fb many thoufands, feemingly eager in embracing the f ;?r/i'] Gof- 
 
 * pel, how few fince liave amended their lives ? Nay to what elfb 
 
 * do the greater part pretend, but by fhaking offthe heavy yoke of 
 
 * fuperif ition, to lafli out more freely like Epicures ^ or men oi Luci- 
 * /i/ry faith and temper, into all manner of loofheis and lafciviouf- 
 nels. Muf cuius loci co?n. c, de Dccalog, • — Evangelici noflri adeo fibi 
 Ipfisfaclifunt dijfimiles, ut cum in Papatu fuerint tn error/bus, ac fu- 
 perfltttone Religiofij in luce ver it at is agnita:^ fi?2t ipfis hujus ftculi Jiltis 
 frophanivresj leviores^^ vaniorcs^ dr temerariores, '' Our \_ne\v'] Gof- 
 ' pellcrs are grown lb unlike themfelves, that whereas under the 
 
 * errors and fuperftitions of Popery they had yet fbme fenfe of Re- 
 ligion in them : now, fince the light of tlie Gofpel has Hnn'd to 
 *"^em,they are become more prophane, liglit, vain, and temcrari- 
 
 * cus, tlian the verv children of this world. 
 
 \ ^ /. 8. 
 
 Third')', he broached a doftrine full of fraud and dclufion in it ^ ^'"^'1 ^ 
 felf, and when it isthorowly examined, void of all that conlbla- 3." ^con-ca- 
 tion and fccurity it pretends ; tho fcw^> tliat are taken with it, dif- H.aii g u 
 
 cera^*^'^' 
 
i6 'Co^cemwgLntliQVyd^d 
 
 ccinthis. Forfrjl, he grants this full pcrfwafion, that their finS 
 are forgiven them, to be fuch-a faith, as fon^.e may feign it to them- 
 felv^es, and think they have it when they have it not. So that> 
 tho all fully pcrrwaded.are certainly juftified, yet we may believe 
 our felves fully perl^vaded, and from this juilified, when we are 
 -. not fb. 2fy, That it is fuch a faith when true, as hath always 
 good works ioyned with it, as the fruits, and figns thereof; by 
 which our felves and others, and God at the laft day, try it, whe- 
 ther true. For fo he is pleafed to interpret the Scriptures ofGod^s 
 jiidp^'g every one according to his rv^rks, that is, by his works God 
 tryeth him, whether he hath this true faith : fo that, tho not when 
 he is juftified, yet when he hath this true faith, or full perfwafion, 
 whereby he comes to be juftified, every one muft go about trying 
 this by his own good works ; the way by which other men, and 
 alfo God tryeth it. Since then fome may fully believe that their 
 fins are forgiven, that do not rightly believe fo; and there is 
 no fure fign, but the necefTary fruit of it. Good Works, or Chri- 
 ftian Virtues, (to which I add Repentance and Contrition>>to know 
 this true faith from the falfe ; are not w^eftill reduced to the per- 
 forrnance of thefe at leaft, as the necefTary fruits of true faith, and 
 to the reviewing of thefo for the difoerning our fpiritual condition ? 
 And are not Monks to look upon their fafting, and prayers, and 
 mortifications, contrition, and repentance, their temperance and 
 continency, and obedience, and other Chriftian virtues, from thefo 
 at the leaft to collecl the truth of their Faith ? and from that to 
 collect the truth of their Juftification ? And is not Luther left ftill, 
 as well as when he was a Monk, for tryal of the truth of his faith, 
 in the fame follicitude, and doubtfulnefs, concerning his good 
 works ? Firfij That they be externally fuch ; and then^ That 
 they be alfo inwardly found, and free from Hypocrify and Pride ; 
 which if they be not, the Monks before he was born knew and 
 taught, as well as he, that they were nothing worth. I fay not, 
 follicitous that they be every way perfeft, and without fin : for no 
 Monk (unlefs it were Luther') believes, that it is necefTary they 
 Ihouldbefo; becaufe they believe RemifTion of all their fins in all 
 their works , as well thofe after their Regeneration , as before, 
 through the fole merits of Chrift; and fay every day, dimitte no- 
 Jlradelita/ForgiVQUs our trelpaffes. Now what avails it then 
 here to tell me ; that nothing, but non-believing can damn me; 
 when this is tacitly referved ; that when ever good works are not 
 in me, I am neceiTarily an unbeliever? And to tell me, that if I 
 iirougly beUeve tliat I am abfolved, I^imabfolyed from my fins, 
 
 quiC" 
 
the OrhifJaloftheRcformatiort. 17 
 
 qulcquidftt dc contrittonCy ' whether contrite or no ? when this is rc- 
 lerved, that it' I have not contrition, I never do or can with a true 
 faith Itrongly believe that I am ablblvcd trom my fins. 
 
 But thefe were fecrets not obfervcd by many well pleafed with /• 9- 
 his doctrines Ija/jer having made this progrefs in diicoveringa on^^turforl 
 new Evangelical Faith ; whereby he placed man^s JulHricationon' mrr do- 
 Iv in it obtaining the application of Chrift's merits, and the impu f^'?*^' ^''* 
 ration ot his nghteoulneis unto US ; and on the otlier lidc much pri-vofait 
 vilified the righteoufhefs inherent in the regenerate by infufed v^'^^^ ^i 
 Grace, (yet which Grace alfo was obtained for them through l^rcrcwird^ 
 Chrilt's meritsj ; he proceeded to hold a kind of equality in dig- 
 nity and honour, and the celeftial reward, amongil all that are once 
 Juitified, notwithllanding the great difference of their works and 
 inherent hoHnefs : to which purpole,on i Ptt. i. j. he faith,-^^/x 
 vero rtnatifumus Filii atque H^redts Dei, pares fumtis in dignitatc 
 & honore Diz'o Paulo, Petro, & Dei-par(t Virginia ac D/vi^ omnthtis. 
 Habemf^ tmm &c. ^ Foralinuch as being regenerate we are there- 
 ' by the fons and heirs of God; we are alfo equal in dignity and 
 ' honour to St. Pe/er, St. PW, the Bl. Virgin, and all the Saints. 
 
 * For we liave the fame treafure, and all good things from God in 
 
 * as large a meafure as they ; fince it is required, that they be rege- 
 ^neratetoo, as well as we. Wherefore they liave no more than 
 ^ any other Chriftians. And — F/dei fiwpl^ca^s (f^ith he) no^ cm- 
 Ties ante confpecitim Dei pares facit : {E.xeg. tn i Cor.j.^ i.e. ' the fun- 
 ^ plicity of faith makes us all equal in the fight of God. And on 
 I Pet. 1.2. — In fanclificatione Spiritns : — Cogita (faith he) te idco 
 
 fanHum effe, quod Verhtim Dei habeas ^ quod regnum Cctlorum tuumfit^ 
 quod folidejuffus ac fanclus per Chrifium eva/tris, ^^ Reckon your (elf 
 
 * therefore holy, becaufe you have the Word of God, becaufe yourj 
 
 * is the Kingdom of Heaven, becaufe you are become truly jufiified 
 
 * and fanclified by Jefus Chrifl. [Vl^hich all the faithful partake a- 
 Mke,~] And — Q^od fuper tirram vivimus, (faith \\q,) nulla alia ft 
 cAufa^ quam ut tttam alt is adjumento fmit^^ — /// adfidem et alios ad- 
 ducatnus : '' That we are continued alive (Hll, \_after thm fantiified by 
 \fai.hf\ it is for no other reafon, but that we may help others, and 
 ' bring them to the faith. 
 
 Uppn this principle alfo he began much to dificlifli and vehe- /, ic. 
 mently to oi>pore allCoiinfels ot perfecVionjhumanc Ordinances, ^'^ v.m\- 
 aud religious Difcipline, inihtuted for withdrawing fouls IVom y^^^ '-^^""J 
 
 v*orks of Mor;ihcaiion and Tcnancc, cfpccitll) Celibacy. 
 
 D temp- 
 
1,3 ComemrtglMthtr^ A>td 
 
 temptationsaiidoccaiions'of iin; Vows of Poverty, or not retain? 
 ia^more^han neceffirics; Obedience to Superiours Commands,* 
 /. e. in all things not unlawful; retirednefs, Canonical Hours of 
 Prayer; flirtings, difciplines, &c. ufed in Religious houfes, as be- 
 ing the feeking of Juftification, or SaK^ation, per opera legis, per It- 
 gem fa^i or um^tradtt tones et inventions homimim \ jtiflitias carnis^^Q^ 
 ^ by the works of the law, the law of works, traditions, and hu- 
 ^ mane inventions, carnal righteoufnefs, S^c. To which purpofe 
 he faith, (adv^rfus falfum nominatum ordincm Epifcoporum.) — //// 
 infmi, ignarique fideiprorfus^ et Spirit us, impvriti prorfus rerum hc^ 
 in his Traft intitled, AgAinli the Eplfcopd Order fdjly fo calfd; 
 
 * Thofe mad, ignorant fellows as to faith and the fpirit , 
 
 * knowing nothingatall what belongs to fpiritual things, feekto 
 'further and advantage them by their pitiful^ forry, little good 
 
 * works forfboth ; their fafts, hair-cloths, icraps of prayers, confin- 
 
 * ing themfelves to fuch a part of the Monaftery, Thus alfb he in 
 his Comment on i Pet. 1.5. — Qui in virtute Dei cuftodiminiper 
 fidem in falutem. — Ratio hue att^ue illuc ducitur de unoopere in di* 
 udy quippe quce cupiatjuis operib^s in caelum confcendere , hinc ilia tot 
 Collegiorum^ Monafleriorum^ Altarium; S^c. On thofe words, Who 
 in the virtue of God are kept by faith unto f ah at ion : '^ Reafon (fays 
 
 * he) is tofs'd this way, and that way, from one work to another, as 
 ^ feeking to fcale heaven by its own works. Hence fuch an inunda- 
 ^ tion of Colledges, Monafteries, Altars, Priefts, Monks ;. but in us, 
 ' who beheve, God keeps a right mind in all things, &rc. For many 
 ^ feek to take heaven by force, \_as St. Faul^ i Cor.g. Ichajlife my 
 
 * hod.j, and bring it into fervitudt^ and ftrait break in upon it. And 
 ' therefore voluntarily they lay a crofs upon themfelves. So im- 
 
 * poffible is it for humane reafon not to boafl: of its own works ;.but 
 ' thole things God condemns. And thus he writes in an Epiflle 
 toi'/^^/z/i/^/V^x, anencouragerofhis, for fome time, but afteiw^ards 
 alienated from him ; who in his advice to him told him, that~P^- 
 n-tentiaveranoneJl^nifiqu£ ab amore]ufiitiA et Deiincipit\ ^' That 
 
 * is not true repentance,that does not fpring from the love of right- 
 
 * eoufnefs, and of God. \Words mo(l true indeed • for without the love 
 ofGody and right^oufnefs^ or holinefs^ can he no acceptable Repentance.'} 
 Hftffahh he) hoc verb urn tuum in me^ ficut fagittapotentis acuta', 
 his inh(^rens aufus fum put are eosfalfos efSe^ qui operihm pee nit entire &c« 
 
 * Thofe words of yours were to me as the fharp arrow of the 
 ^ mighty; and whilfl: I thought on them, at length I was fb bold as 
 
 * to dare to think thofe deceived, who attribute fo much to works 
 ^ of repentance, that they have fcarce left us any thing at all there- 
 of 
 
r 
 
 the Original o the }\eformxtion . \ 9 
 
 ^ ofbcfidcs certain ibnnal latisfafliions, and moll dull tedious Con- 
 fedion, 8cc. {^As if theft did mt proceed from the love of God, and of 
 hol:mfs ; aud the gredtcjl mort/ficatiONS ufually were not cfthofe who 
 more fervently love God and virtue \ or mortifying the fli/fj, and having 
 or being led h theSyirit^tvere A^^-m inconfi/lent. \ And in his Co/lo- 
 quics^c.T^-^.p.iq'i, — "That no man ought to lay a Crols upon 
 ^ himiclf, or to make choice of a Tribulation, (as is done in Pope- 
 *dom>': but it'a Crofs or Tribulation comethupon him, tiicn let 
 ^ him fufter it patiently ; and know that it is good; and profitable 
 ^ for him ; for we mull learn {faith he) , that Satan is a lyar, and a 
 ^murtlierer, and that heavinefs of I'pirit cometh of the Devil, who 
 ' out of mecr hatred wiflieth that we might not enjoy fo much as 
 ^ one hours folace, or comfort. He adv^ileth his alfb to fliun foli* 
 tarincfs. — ' The Papids (Jaithhep.^cG.) do teach it ; that if we 
 ' intend to know Chrift, and to keep our hearts pure, then we 
 
 * fhould covet to be folitary, and alone, and not amongtl much fel- 
 ^ lowfhip : a man Hiould be a A7r/;c>//^-brother, 8rc. -'The fame 
 ^ (y^/Y/^^e) is a Devililli perfwafion, direftly againft the firftand 
 ^ fecond Table of Gods Commandements ; which teach, that we 
 ^ fliould do good to our neighbours ; therefore we fhould ufe their 
 ' company and fellowfhip. The fame allegation is alfo againlt 
 'Matrimony, againft Houfc-laws, and Temporal Government. 
 ^ We fee that our Saviour Chrift f when he was here on earth/ led 
 ' no fuch folitary kind of life, he w^as not much alone ; there was 
 ^ always a tum»lt of many people about him- ; he was never alone, 
 ^ but when he prayed. More and greater fins are committed when 
 
 * people are alone , than when they keep themleives to fellow- 
 
 * fhip. When Eve in Paradife walked alone, then the Devil utterly 
 ^ milled and deceived her. I have my felf found, that I never fell 
 ' into more fin, than when I was alone. God hath created man- 
 
 * kind tofellowfliip, and not to folitarinefs ; which with this ftrong 
 
 * argument is approved : God in the Creation of the world created 
 
 * nan, and woman, to the end that man of the woman fhould 
 •* have a fellow. Sohtarinefsinviteth Melancholly ; and one be- 
 ' ing alone, hath oftenfive, heavy, and evil cogitations. To con- 
 ' elude ; when one is alone, lb hath he ftrange thoughts, and con- 
 ' ftructh a thing always in the worft lenfe, &c. Melancholy is an 
 Mnftrument of the Devil, through which he accomplilheth many 
 tliirti^s. [^rhe kfs reafon he hath to commend folitude it feenis^ who 
 foil ?jd his 0)vn fo comfort lefs^ and peccant. ~\ Such language as this, 
 
 this man ufeth, contrary to the Spirit of our Lord, (Mat. 19. i2i.) 
 and St. Paul, [ i Cor. 7. i, 7, 8, 34, 35,5^, 40. ) and the Church of 
 
 D 2 God 
 
/. II. 
 
 n. I. 
 
 H.s w ;t rg 
 agtirfl Mo- 
 
 20 Concermtig Luther, ani 
 
 God in all ages. And thus was he a new kind of Reformer, from 
 reftraint of Laws to Chrillian Liberty; from Mortifications to 
 Evangehcal hidaigeuces; from the having an aftive holinefsand 
 righteoufhefs in ourfelves, to the procuring of a paffive righte* 
 oufnefs in Chrift ; without our working at all as neceffary to it de- 
 riv^edtous, and put upon us ; wherewith being cloathed, we re- 
 ply to the Devil, Have J finned, let Chrift: anfwer for it f {Colioa. 
 14. c. Comment, in Gal. Pr^fat.y 
 
 This alfb he fi-equently inculcated to his followers : — * That 
 *all heavinefsofmind and melancholly f /.e, about matters of lal- 
 ^ vation) cometh of the Devil ; and that God hath fent his Son in- 
 
 * to the world, not to fright, but to comfort finners. {Colloquy c. 37.. 
 ^f. 392 J That in their anxieties concerning faith and laivation, 
 ^ the chiefeft Phyfick for fuch a difeafe was firmly to hold, fuch co- 
 *gitations not to be theirs, but that mofl: lure and certain they 
 
 * come of the Devil ; therefore they muft ule the higheft diligence 
 
 * to turn their hearts upon other thoughts, and beat out fuch cogi- 
 ^tations; to repair to Godly company, and avoid being alone. I 
 mention this only to Oiew, that, tho this his counfel according to 
 ibme circumfl:ances is v^ery good, yet, confidering his notion of 
 faith, mirfing men in fecurity concerning their own works, and 
 obedience, it may be very pernicious to many perfbns infliaking 
 oft', and difcarding the wholfom admonitions of their own Con^ 
 fcience (^ which fhould move them to a for row-working repen- 
 lantance, and reformation, j as the fuggeftions of Satan. 
 
 Now alio he writa Book againft Monaftick Vo-ws , (dedicating 
 it to his Father, to make an amends for his formerly taking fuch 
 Vows much againfi: his will, and rejoycing with him that now he 
 had broken this yokc,jfaying,that fuch Vows did — adverfanjideiy 
 fr^ceptis Dei , l:krtati Evangelic^ ; " were contrary to faith, the 
 
 * commands ofGod, and Evangelical hberty : And v/hen told of 
 the many former great Saints that had happily lived in fuch ob^ 
 fervance; — Non nego {isiith h^) fanBos viros hac perverfttjite f^li- 
 citer ufo^,& miracido divinofervatos. ^ That holy men have happi- 
 *■ ly made ufc of this perverfenefs, and miraculoufly been prcfervedj 
 
 And mrch ^ \ ^^r^y nor. 
 
 ii^rc'iiraae' He writ alfo much in recommendation of Matrimony, and^dif^ 
 %f M-rriacc paragement of ^ elibacy, contrary to tfie judgment and doftrine 
 i'n^Cdib-' of our Lord, and of St. PW, and of the Fathers, andfor.ncr 
 \{, '' Church.. For whereasour Lord faith; M^//. 9.12. -That there be 
 
 thole, 
 
 f. II, 
 n. 2. 
 
the Origind of iht P'.tfornu^ion* 2 1 
 
 thofc, \vl\o liavc made tlicmfclvcs Eunuchs for the K^jngdcm of Hcd- 
 vcns j\ike; [which t't'plits thtir Ennuchifm to be from fuch a gift of 
 God, AS is attAimd by their endeavours ; and that this is purfued by them 
 for a better att.%r/jr?ient of the Kjngdom of Heaven~\ ; and lb rccoin* 
 mends llich an Hunuchilm to all; with a Q^i potcjl capcre capiat^ 
 *' He that can receive it, let him receive it : And whereas after 
 him St. P.Wdoth the lame, i Cor. 7. from x^. 32. to the end, prefer- 
 ring Celibacy before Marriage, to thofe who h.xve poorer cvtr their 
 onn iv/7/,and a firm refolution thereto, v. 37- foi^ many reaibns that ,. 
 
 are advantageous to lalvation ; as for their hQ,\n^ freed from the 
 cares and troubles in the fleflj ; for their minding the things that be^ 
 long to the Lord, how they may pleafe the Lord : that they may attend 
 whoUv upon him without dillraclions ; that they may be holy both 
 in body andfpirit ; whereas the married care alfo for the things of the 
 jvorldy how to pleafe a husband, or a wifcy and fo are in fume fort divi^ 
 ded; I Eiy, whereas fuch things are delivered by our Lord and 
 St. Paulj recommending much a fingle ftate of life before marri- 
 age for the better ferving of God therein here, and fo receiving an 
 higher reward for this better fervicc hereafter in heav^en : This 
 man, as if poiTefl: with a contrary fpirit, faith, — Chriflu6 ipf. 
 t?on confuluit [coelibatum,") /e^ potit^ deterruit; manfeflavit folum 
 &laudavit. (^De votis Monajltc) ''Chrift himlelf did not adviic 
 
 * us to, but rather deterr'd us from, Celibacy ; he only told us of it, 
 ' and commended it. And the Uke he faith of St. Faul, in i Cor. 7. 
 urging, to prove this he faith, our Lord's words, — A^on omnes ca- 
 punt verbum illud^fed quibti^s datum ejl : " All receive not this word, 
 
 * but thofe onely to whom it is given. [JVhereas indeed it is 
 given to all thofe whaufc ajujl endeavour for it \ like to thofe who, he 
 faid before^ made themfelves Eunuchs ; ] and urging St. Paufs words, 
 — unufquif(^;proprtum Donum habit ex Deo, '' Every one hatii Ins 
 
 * proper gitt of God , [ Froprium donum, ' proper gift indeed , hut 
 this according to the endeavour he ufeth for it, getting tlje ma fiery over 
 his will, &c. 1 Cor, 7. 37.] 
 
 He acknov/ledgeth Continency to be a gift of God ; but then he /• ^^'-^ 
 will have it a Gift no way acquirable by us, as other gifts and n. 3- 
 graces are, but fuch as Miracles be, no way in our power to 
 be procured by our prayers, or attained by our induflriy. — Ca- 
 Jle (kAth he, Epili. to Walphgangm Reifembufcbj & integre vivi rr, 
 tn7n non efl in ?nanu no (Ira quam omnia rtliqua Dei miracula, gra- 
 
 * tia, 6^ opera : Tolive chart:, and undcHrd, is no more in our pow- 
 *er, tlian the otiier Miracles of God, hiii grace, and his works. 
 
 Audi- 
 
2 2 ConcerninghmhtVy mi 
 
 And/i'^. — Demimprobat ifiud votum^ non [ecus ac fivovifftm Dei 
 Matremmevellejieri , aut novum Cctlum conker e velie h God dilap- 
 * proves fuch a Vow as that, all one as if we fhould vow to be- 
 ' come the Mother of God, or the maker of a new world. A Gift 
 he admits, but fo rare, as — Vbitinm cajlus ejl, ihi flufc^uum centies 
 mille conjtig^torum ejfe debtnt : 'There ought to be more than one 
 ' hundred thoufand married perfons, for one chaft perfon not fo, 
 (Exegef.iniCor.q.) And therefore, thonotknowmg any thing 
 of particulars, he accufeth moft impioufly all xMonafticks and Re- 
 ligious generally of living in continual fornication or uncleancfs. 
 
 And therefore as the Apoftle advifeth to Cehbacy fo many as 
 can mafter their Wills, fo Luther advifeth all to Marriage; not 
 confidering firft with himfclf,whether they miay not have this gift; 
 nor yet fliewing, fince he makes it fo Angular, and unacquirable, 
 howitmay,bythofe that have it, be known; yet whereas furely 
 it concerns fo many as have vowed to God perpetual Celibacy, and 
 alfo have received from God this gift of Confinency, not to break 
 fuch their Vow which they are able to obferve, and wantonly 
 change it for Matrimony ; and will not all fuch fall under St. Pauls 
 cenfure, as thofe Widdows did he fp.:ke of in i Tim, 5. 1 1. — That 
 they waxed wanton againfi Chrijt, and married? And upon thefe 
 terms at leatt it feems to have concerned Luther alfb, both for him- 
 felf, and l{jitherine Bora his wife, both theie having vowed, firil to 
 have cleared the point, that they were denied the gift of continen- 
 cy ; of v/hich denial every motion of lufl: that arifedi can be made 
 no certain fign, fmce he faith, that the continent alfo may have 
 fome luftings, as is fhewed by and by ; and if he might difcern his 
 own inconfillent with that gift, yet how he could alfo know the 
 Votarefs Kjitharine alfo ^^o be fo, I am to learn. But alfo concern- 
 ing his own Gift, fmce he difcerned no luilings which he fuftered 
 in the heat of his youth, and when a Fryer, to have been inconfi- 
 flent with the gift of continency in him ; it feems ftrange how he 
 could be affured, thofe that aflaulted him after forty years old (had 
 he ufed the due means of quenching them j to be fo. Mean while 
 as St. Paul recommends Celibacy, fo thus he pleads for the necefli- 
 ty of Marriage, in his Epiftleto Wolphgangmy mentioned before, 
 without taking notice of any fuch gift as Continency; -Qui fc 
 hominem effe agnofcit^ ilk inaudiat^ quam Detu fuper omnem carnem fro- 
 nuntiat fententiam^ dicendo nimirum fe nolle ojuenajiam vivere^ tytfzcv^ 
 jtd multifile are. Gen. 2, — Qui vero adeo ^V^©-, ^^0;.;^^©-. manere 
 fiatuit, ille nomen hominis afe dejjonat^ flane faciensfe Angelum efi, 
 dut Spiritujn* Hoc enim a Deo nullo modo coficedittiry^yxxoi vivere 
 
 voltns 
 
the Original of the F^iformatiofj. 2 J 
 
 vokns 1 1 arte ^o'^-^,^'. Non video hie qnicqu/iw confultii4^y quAm c/aujis 
 Antmi octtlis quant ocit^ ^pf^^^^^ of us aggndi ad quod a Deo cnatos nos 
 ejTt vidimus O" fcntimii^ ^ dum ?/iagnis flammis quotidie in carm nostra 
 Aduru7;ur. — iXt qu^fo cont?nur fa;j^fiores tjfe Abrahamo. * irle 
 
 * that owns him Iclf a man, let Inm licar the fentence pronouncM 
 
 * by God upon all flcfli, faying he would have none live celibate, 
 
 * but multifly. Gen. 2. — But if any one does relblve to live fin- 
 *gle,and without the care and trouble oi children, let him lay 
 
 * alide the name oiman^ fince he makes himfelt a downright Angel, 
 
 * or Spirit. For fo impoflible is it to live unmarried, that to at- 
 
 * tempt it, is plainly to fight againil God. What can be more ad- 
 ' vifeable therefore , than with all poflible fpeed to let about 
 
 * that very work, foi* which we plainly perceive, by the hot fcorch- 
 ' ing flames daily burning within us , we are created. [^But 
 not thofe ferfons, 1 hope^rvho have the gift of Conttnency ; among whom 
 might be the ftrfon he writ to, who had alfo made a vow of it."] — Pray 
 ' thee let us not ftrive to be holier than Abraham. And from fuch 
 a necelfity he held of the aft of Marriage, and the want of tlie 
 gift of Continency, it is that in his Sermon de Matrimonio he thus 
 Hates the point. — Vbi alter alter i fefubduxer it ^ ut debit am benevo- 
 kntiam perfolvere nolit^ hie opportunum ell, ut man t us dicat ; Si tu no- 
 lueris, alt a volet. Si Domina nolit., advcniat Anc'tlla, Si pub lice & ante 
 confpt6ium Ecclefu renuat^ reptidia eam ; & in vicem Vafti Etter furro- 
 ga. *' Where the one withdraws and witholds due Benevolence, 
 ' from the other, {^[peaking 0/ the Married,'] here the husband may 
 ' very well fay to the wife, If you will not, another woman will ; For 
 ' lack of the Miflrefs ^welcome the Matd. If ihe refufe, publickly, and 
 'in the face of the Congregation, put her away, and put£/?erin 
 
 * Vafhtts room. 
 
 And yet when this man is confulted concerning a husband's be- jf. n; 
 ing divorced for his wives ficknefs, he laith, ( Strmo de Matrimonio) n, a 
 Si tecontinere non pojfc impropereSy te plane mentiri refpondtbo. Nam 
 hand dubie Deus tibi robut impertiet. * J f you fo far llander your felf, 
 ' as to fay you cannot contain ; I muft tell you plainly you Jye ; for 
 
 * without doubt God will enable you. [/ hope without miracle, and 
 jet not without fuch a mans cautious endeavours thereof. ] In cafe al- 
 fo of ones having a bad and unfufferable wife, he gives tliis advice. 
 ^-Siferre minus potefl[\,t. illius mahtiam,] ne pejus committaty di- 
 vert tumfaci at, etperpetuo inconjugatus pcrmaneat : *if he cannot bear 
 
 * with her [frowardnefsj'] rather than do worfe let him divorce her, 
 ' and not marry after, [//e here alfo prefumtng of the husband's Con- 
 
 t'nency.'] 
 
24 Cc?A?rer;?//;^ Luther, W 
 
 fif^e^ey.'] He faith alfo of himfelf, that during his MonaAical life,^ 
 in which he palTed all the heat of his youth, not marrying till after 
 forty, he lived continently. He grants alfo thofe that have the 
 gift of Continency not to be without luftings, but thefe fuchas 
 
 * they conquer. Nec[; dubium efi^ (^faith he, fpeaking of the Apo- 
 {ilo^s -Melius nuhere quamuri, better to marry than burn,) quin ii 
 qtiihtis cajlttatis donam comefjum e/?, quandoq; Ithidinem [ent'tanty eaq; 
 tententur ; fed quia, trmftt & pajsim defer it ^ ideo eoum res infummA 
 non eji ufiio : ^ No doubt, /^/^ he^ but they that have the gift of con- 
 ' tinency fometimes feel iome lulling within them, and are tempt- 
 *^ ed with it ^ but becaufe it paffes away, and dies, \_quenched doubts 
 ^ lefs by th. ir rejecting and diverting their thoughts^ as their fafsions are 
 
 * more tameable, and their affection to continency jhonger^ theirs in 
 ' fine is not burning. And it is feen often, that men at fome time 
 much given to lult and fornication, have afterwards lived moft 
 chaltly their whole life without marrying, who could not have 
 done lb without having this gift from God ; and therefore this gift 
 feemsfuch, as without their own fault and negleft, they might 
 have had from God fooner. 
 
 /. II. 
 XI- 5* Again, upon St. Pau^s — De Virginibus pr^eceptmn Dei non habeo; 
 
 ^ as concerning Virgins, a commandment of our Lord I have not, 
 1 Cor, 7. Q 5 . (^to which the next words arc, Confilium autem do, * but 
 ^ counfel I give,) he grants that here the Apoftle, Virginitatem cuiq; 
 liberam relinquity " as to Virginity leaves every one to his own li- 
 berty. But then faith he, Vbi frc^cepum non efl, ibi nee meriturny 
 nee merces, coram Deo relinquitur/fed liber t as quadam fer fefe \ where 
 
 * there is no Precept, there is no place left for merit or reward be- 
 ^ fore God; but bare liberty only, and no more. Quite contrary to 
 St. PW, c. 9. 1 8. What is my reward, &c. and contrary to our Lord's 
 — Qjitptefi cafere^capat, ''He that can, let him receive it; and 
 St. Paulas -Confilium autem do, " Counfel I give ; - and- his Bene fa^ 
 tit, ^' Does well , faid of Marriage ; but Melius facit, " Does bet- 
 ter, of a fingle life : And is there then a reward with God for doing 
 mlly but none for doing better ? And if Continency be a means of 
 ferving God more conftantly, and free from diftraftion, hath it not 
 ki this a fufficient reward why it fhould be preferred ? 
 
 ^.11. . Again, he grants alfo Celibacy and Continency to be a thing 
 ^^ 6- in fbme refpeO: better than Marriage, {for how can he that com- 
 ments on St. FWV I Cor. 7. fay otherwife?>) but then he will 
 have it better only as to the enjoying trarii^ullity and quiet in this 
 
 prefcnt 
 
the Origindofthe Reformjition, 
 
 prefcnt life. To which purpofe he faith , {Exig. in i Cor. i.) -Moc 
 vtrr cfi Virginitatcm pradtcarc, ejus turn dtitudimm^ttnn 7ntrita^cora,}^ 
 Deo non adducerc, m:rum otium & tranquillitattm (jus in hac terra com- 
 me»ddre. '' This is truly to commcncfVirginity, not to praifc its 
 Mieighc and excellency before God, but'thebarc quiet and tran- 
 ' quillity it affords in this life. And upon St. Paul's — Bo^ium ejt 
 homificmficeffe^'tis good for a man lb to be,i Cor, -j. 26. he comments 
 — De caducis hu]m tcn.foris Aj^ofiolm locutm eflhonU^ '' the Apotlle 
 ' fpeaks of the fading and temporary things of this life. And u|>- 
 ^on — (^ui non jun^Jt,mtUusfacit,v, 38. ' He that joyncth not \_hu 
 Virgin in matrimony^ Aoih better, Le honitaie hujtis n? iwdi flaizh 
 he J inte//igendum eji , " is to be undcriiood in refpcd of this 
 world only. As if the Apoftle had not expreft himfelf before fuiEci- 
 ently, for its being much better in order to the things not of this, 
 butof the next, world, and to the ferving of Gcd. But now to the 
 contrary hear we Luther concerning the llate of ^Marriage, wliat 
 ad^^antages as to men's falvation that hath before Celibacv, Chri- 
 Jliano (idithht J J quern alia poji ha?jc fnanet vita^ prude;Uer impendio 
 agitury lit hie pauciores honos dies tran(igat, quo infuturapatria inciffan^ 
 ttr melioribiis ahundet ; (Exeg. in Cor.) Sic quoq\ Dorrtino herje itfum 
 ejfy quum mar em & fctminam condidit^& coaduhavit : ' In a Chriftian, 
 ' who looks for another life and country, it is exceeding prudent to 
 ^ take care to have as few good days as he can here; that fo he 
 ^ may inceffantly enjoy the more hereafter. For fo it was the will 
 * and pleafure of God, when he created male and female, and niad^ 
 ^ them both one flefli : [viz. that neither of them might fee rnanygoi 
 dayes here.'] Again, to the fame tune afterwards : Dekbant (faith 
 he) hrc invertij ut mxtrimonitim verity Spirit itlis (^fiatus)^ id quod res 
 e/?, appellaretur ; Or dines autcm Re ligio forum vtri ftculares & mun* 
 dxni fatus^idquod funt^nominarentur'. ^ Thefe things ought to be 
 ^ inverted, [i.e. the callng of the fate of the 1{eligious Orders Spiritual, 
 ' and the Conjugal Mundane,] Matrimony fliould have been callM 
 ^ the Spiritual ilate, as indeed it is ; and Religious Orders the Se- 
 ^ cular and Mundane, as really they are. For iaith he, Perfende Ja- 
 eras l\cligiones &:c. quid aliudeft^ qnam eum flniim queerer e^ in quo non 
 cpus fit nee oculos quidem in ca-lum att oiler e^ quotdiani panis expeciandi 
 C^ratia, — Sin Vxorem duxeris, primus i>jfultus adeH tihi ; (^i te^S<c, 
 - For-confider the Religious Orders : what are they elle but fuch a 
 ' ftcXe of life, wherein a man needs not fo niuch as lift up his eyes to 
 ^ heaven to beg his daily bread ? — fiut are you married ? immedi- 
 *^tely tlie firll: out;agious onfet is this, How will you now main-- 
 ^ rain your felf, your wife, andchildren? whic^ is enough,not one- 
 
 E 5y 
 
26 C^ffcerffi ffghuihcVy md 
 
 ^ly to teach and ftir you up to think of God's grace and goodnefs>> 
 * but^enforce you alio to have faith in him, whether you will or 
 
 ^ no. 
 
 Thus he, not minding well what he faith : As if our Lord, Mark^ 
 4.19. -L/^^.8.i4.-2i. 54. 14.2c. andSt. PW, i f^^r. 7. 28,52,34, 
 55. hadnot named cares of this life as great obftrudions to piety. 
 He further proceeds, comparing thefe two ftates* —De ufu^ vel a- 
 hnfu (latunm inpr^fenti nihil dij^erimuSy cotter urn de conditione & nn- 
 turafiatuuminfefc; ac concludimus Matrimonium velut ejfe aurumy 
 Spritudtm vero lhaum\i.t, ReUgioforum] ut flercus ipropterea. f/od. 
 illud ad fidemj is vero ad impietatem promoveat : " With the good or 
 ' bad ufe made of thefe two Urates 1 meddle not at prefent, but only 
 
 * their different natures and quaUties in themfelves; and I con- 
 ^ elude, that the ftate of a Married life is as Gold, of a Religious as 
 
 * Dung : becaufe the former tends to faith, the latter to impiety, 
 [/.e. hy its plenty and want of cares ^ and becaufe won ex labore fuo vi» 
 vit, it does not live hy its own labour. ~\ But if he fpeaks further how 
 a Spiritual eftate or Celibacy may be abufed, he feems before to 
 abftraft from. this. 
 
 j^- II' He much accufed alfb the Fathers Encomiums, and practice, 
 i^- 7- thereof; and faying (in C^/A?f 50./?. 451J — " That the Devil, 
 ^ who ftirs men up to luftful thoughts, laughed in his iift at St. Je- 
 V^;?^^sftriking himfelfwithftonesathis remembrance of the Vir- 
 ^ gin he had feen dancing at Rome, at St. Bennets rolling himfelf in 
 ' thorns ; St Fr^;^^/// embracing Snow-balls ; St. Bernard^ sch2iQ:iV- 
 Mng himfelf, and by his rigours getting a moft loathfom ftinking 
 breath* and faying, 'That he much marvelled that the holy Fa- 
 
 * thers fuftered themfelves fo fiercely to be tormented with fuch 
 
 * foolifli tribulations ; well to be remedied, as long as Maidens are 
 forth-coming. Moft rafloly condernning the Monafticks and Re- 
 ligious generally of ftrange lufts, and uncleannefs. Yet of the moft 
 of whom he could know nothing of any fuch inchaftity, . or incon- 
 tinency, and he prefumed it of them, even contrary to his own ex- 
 perience of himfelf, when a Monk ; who teftifies of himfelf , — fe 
 fervaffe cafl/tate??^; & "vixijfe Monachum^ non fine feccato quidem^ fed 
 fme frimine : ^ that whilPc a Monk, he had liv'd cnaftly, ( in that on-* 
 ^ ly happy time of his ; ) and tlio not finlefs, vet ^vi* l^out any grievous 
 
the Ortgin.i! of the T\eformAtion . 2 7 
 
 Nor {lays his Anti-cclibacy here ; but that after hhnfeirhaJ fo jf. 12. 
 folcmnly taken the Vow oF Chaihty, and, as you have heard ^^ tiuov. 
 liim ray,el^en in the gtcatell heat of his youth fo ilrictly kept it ; '^^^^^^ ^^'* 
 lb that he might realbnably prciume Continency a gift that was in ; 00-i, ani 
 his power, tlio it lliould not be in all mens ; and therefore liis vow ^ "'/j^^* 
 of it, as of a thing in his power obhgmg ; in the forty ftcond year 
 of his age, when the boy Ungs of Nature were now well alTwaged 
 and palled 6ver, he boldly diifolved this his Vow, and took a vvife ; 
 and Jier not a woman dif-engaged from a fingle life, but who was 
 a Votrefs alfo to Chriif , ofpreierving her Virgmity ; of which, 
 forany thing he could know fhe might alfb have the fpecial gift. 
 Her name was K^atherim de Bora, a profeffed Kunn ; who with 
 fome others corrupted by the doftrine of Luther y and other new 
 Reformilh, had not long before deferred her Cloyfter. AvA thus 
 thefe/-rr(? Voiaries(tou(e the Apofl:le'slanguage)^4i//>;?^r^/?^jf^/;e/> 
 ^r///i/>/?,and promifeof ferving God in a fingle life, and rvaxng 
 TPa/ito^dgai^fi onr Lord, whom they had formerly taken for their 
 only Spoufe, married to one another : and the reafon Ltnher gave 
 for fuch his marriage, was not this ; burning , or fear of incontinen* 
 cy ; but that he might leave his own Doftrine confirmed alfo by 
 his own Example. (Lpifi^ ad Mich. StifiL) 
 
 Yet a thing it feems it was, which himfelf alfb not long after 
 much regretted, as may be conjeftur'd from thofe words of Came-' 
 rartus^ in vita, MtUncfhonis,^. ic2. & Adam. vjt. Luth.p. i Jo. who 
 faith, that — Me/an^hon non modo Luther i dolour cm moderatus e/?, fed 
 ilium quoq\ confolando erexit ; & trijiitiam molejliafq; ejus hilar, tats 
 collocjiiiorum Itvavit , & ad friflinam eum alacritatem reduxit : 
 
 * When Luther was in his dumps, [^concerning his marriage^ and the 
 ^ offence given hj itf^ Melanclhons jeftsand merry talk^^. made 
 him laugh, &c. And by Luther^ s procurement Melancihon alfb 
 liimfelf, Vv'hen now forty yeas old, took a wife ; nuptial' concilian- 
 tepotiffmum Luthero, ^Luther chiefly making the Match; faith 
 Adams vit, Melancihon, p, ^ 50. — And of it thus Luther in an Epi- 
 file to Langius : Philippo ducitur Catharina Crappin ; quod me .^/z- 
 thore agi clamant : Egohowiniy fiqu£ funt^ optima facio, nihil mor at tii 
 nnivtrforum clamorem, *' Philip has married ly^atherine Crappin, by 
 
 * my means they cry. I do for the man that which is bcft for him, 
 [to*account marriage optimum, heft, hemufl yt^/t^jv Melancthon not t9 
 have the gift of Continency ,~] 'not mattering all their clamours. 
 Thus he. — In the lame year alfo that himfelf married, and pro- 
 bably a little before it, he writ an exhortatory Letter to Wolfgan- 
 
 B 2 g^^ ■ 
 
2 3 Com^rmng Luther, 4;;^ 
 
 gHs\€i^mhuch.(Jn^,tom.oftrHm^') of the Order of St. Anthony^ 
 one tied with Vows as himfelf was, to break them, and take a 
 Wife: teUing him his Vows were unlawful, becaufe impoffible; 
 
 * as, faith he, if I fhould vow to be the Mother of God : urging to 
 him (infteadofM^/^^ 19. Qjiifotefl capere capiat, 'he that can re- 
 'ceiveit, let him receive it, and i Cor. 7. — volo omnes ficut meit- 
 fumj ' I would all men to be as my felf, — and — qui mnjmgity me^ 
 lius facity ' he that joyneth her not in marriage, doth better ) the 
 2d, of G(;t, V. i%.Non eft honum ejfe homimmfolumy ^ It is not good 
 ^ for man to be alone, — and Gen, i. 28. the precept, Crefctte^ & 
 muhiplicamini, increafe, and multiply. And, Adafliifunt^ (faith 
 he^ dr mmehtmt homines : banc oh catijam dthmty & coguntm'y itcrum 
 ex fereli cf of tmineyfrocreare homines: ' Men as being, and Itill like 
 
 * to be, fons ofjdam^ are under not only duty, but neceffity of be- 
 
 * getting others to leave behind 'em. -And — Qm adeo ^'yt/^Q man- 
 ner e flat utt^ ilk nomen hominis a fe deponit ; plane faciens fe Angelum 
 e[fe, ant Spiritum ; Homini cnim a Deo nulla modo conceditur : ' He 
 
 * that refolves to continue fingle, let him renounce the name of 
 
 * Man, fince tis plain he muft be an Angel or Spirit. 
 
 A^am non duxi uxorem, ut diu viverem^ fed ut meam do^rinam^ for* 
 te mox pofl meam morttm sonculcandam, iter urn propria txemplo relin^ 
 cjuenmcon(jrmatam,proi}frmi^: "I married a wife not to live the 
 ' longer, but to leave my do6lrine, [what of the larvfulnefs of Votaries 
 to marry? not fuch I hope as have the gift ofContimncy^ which per- 
 
 * haps, when 1 am dead, may be trampl'd upon, back'd by my own 
 
 * example and practice, for the weak brethrens fake. 
 
 (f.i ?. -^g^i^ • ^s to the former task of his daily Prayers when he was 
 H:s kavirg a Monaftick, the recital of his Office, or Canonical Hours, where- 
 ofFhis Ca in the whole book of Pfalms is entirely repeated every week, be- 
 H^nrs^of fi^'l^s many other Leftions out of the Scriptures and Fathers, in his 
 Pra>er. declining from the Church he by little and little threw of this yoke 
 alfo; firl): deferring theff^ Devotions to difpatchthem altogether 
 on Saturday ; then difcharging himfelf of tliem quite, and inftead 
 of them being fatisfied w^ith the recital only of thie Lord's pi-ayer. 
 Of which l\i\\^Ho(pinian, {Jriift- Sacram. parte altera foL^,) Lutlie- 
 rum €tiam,fofl i?npngnatum Papatum aliquot aunos fe maccralfe recitan* 
 dis Horis Canonicis, Cum aute?n per Ubores crefcentes non poffet illis 
 quotidie vac are , tot am diem SMati fepties repetendis impendife, i^onec 
 aThWlyjpo admonituSj eam fuperfl/tionem abjecerit: motus hac Philippi 
 oratione ; Si pcccatum ejfet, &c. 'Luther, after he had impugned 
 ^tlie Papacy, yet ftUl for fbme years macerated himfelf in reciting 
 
 tlie 
 
the Original of the Reform4tion* 29 
 
 * the Canonical Hours. Afterwards when through bunnefs he 
 'could not attend it every day, he employ 'd every Saturday for the 
 
 * repeating them feven times together, till advis'd by Fhil/p he re- 
 ' leded that fupei-il^tion. The argument tliat movM him was this: 
 ' If theomUfion of the recital of thole Prajers was a lin, he was 
 ' guilty already in not performing it daily as the law requir'd : If 
 ^ no fin, why would he lofe fo much time from more prohtable and 
 
 * better things ? Luther anfwcrcd the advice was good, and froin 
 ^ thence forward he would inftead of the Hours recite the Lord's 
 prayer. Tho I find it is laid in his life, .^/e /t/;. Adams, p, 166. -that 
 — Snmfit fibi fere quot i die cert u?n ttmpus adP^ almos aliquot rccitandos : 
 ** That he daily allotted himfelf Ibme time for the recital of fomc 
 Pfalms. And himfelf faith in an Epi[lle7W. i./>. 222. — P/i//c- 
 riumexigit integrum virum^ " the Pfalms aloiie are enough to take 
 ' up a whole man's time : Which makes me believe,tliat he never 
 totally call: off this Holy Exercife- 
 
 After the difcovery of fuchgrofs Errors Tas he fancied them^ in /• 14* 
 the Church , and his new Comments made on the Scripture, not |^^ 'i^^u 
 difpleafing to many, as yeilding much comfort to great finners, and Authnriryof 
 relaxing ftrift life ; the next thing which followed, was the throw- jl?f Pf^-'^"^ 
 ing off his Obedience to her Authority. But this by certain de- 
 grees. Queftioned for his Doctrines, and upon this cited to Rome^ 
 he made friends to have his caufe heard in Germany, Heard, and 
 condemned in Germany ("by Card. Cajetan for one , a moderate and 
 learned Prelate,) he now appealed to Rome^ and to the Pope. But 
 .well perceiving alfo, that his doftrine would be moff certainly con- 
 demned there, as it was, he fuddenly intercepted this Appeal with 
 another (^{qc Jdamsvtt.Luth. & opera L'^h, i,tor^;,^ made from 
 the Pope to a Council. But perceiving that neither thus (the ufu- 
 al former laws of Councils being obferved ; or only this law of all 
 AiTemblies, that the much ma^cr part fliall conclude the whoky 
 his doctrine could ffand, ("as indeed it did not )]ic appeals \'el again 
 from Councils to Scripture : where now he knew himlelf fafe i as 
 any Herefy,tho never fo abfurd, would be^in chufing that to b.- the 
 Judge, or decider of tlieControverfic, which could never deliver 
 any new fentenceon any fide; and concerning the meaning of 
 whofe former fentence is the pitlent Ccntrovcrf) : but if he 
 means here an Appeal to the Scriptures, i,e. to that v/hich either 
 Ciiri:llanPrlnces,or the common Profcilbrs of Chrillinnity in ge- 
 neral (ioi luch he names for his Judges fometimcs^riiall declare to- 
 be the true fenfe of them ; here {irf ^ it feems unreafonable, con- 
 cerning. 
 
30 Co^cermffg LuthQVy unA 
 
 ccrning tlic meaning of God's Word, to prefer the judgment of the 
 Laity before that ot the Clergy ; of the Churches Subjefts, before 
 that of their Governours. Secondly y Thus alfo his caufe is loft; 
 for after all his allegations of Scripture produced, and divulged in 
 his writings, the Princes and the Common people alfo of Chriftia- 
 nity that condemn his dodrine, did then, anddoftill very much 
 out-number thofe, who approve it. 
 
 jf . 1 5. He ftayed not here, only in an abfolute difobedience S^not o'dy of 
 
 n. I. non-affent, but alfo of open contradiiiion] to all Church-authority; 
 
 Tiic^f^7.his j^^^^. proceeded lb much farther, as to deny the prefent vifible 
 
 th"n 'p"rci{nt Church, or that of many former Ages to be a true Church, fhe, De 
 
 tobsa true jud/cio Eccleji^ de quavis do'^Brma, making this the only note of the 
 
 t^i^ckra^ true Church , that therein the Gofpel be purely and fincerely 
 
 thereof a*^ prcachcd) , or to have in it any true Clergy, or Miniftry. And a- 
 
 ft7^ a^rm^ S^^"' ^^^^^ ^^^^^ defccl of a true Clergy he argued, that there had 
 
 ni^^chepi^c bin formerly in celebrating the Eucharift no true Confecration of 
 
 CO be Anti- the Elements for operating the prefence of the Body and Blood of 
 
 Chrift, ffho the mean-rvhtle hejufltfed his own^ And his Difciples Confe^ 
 
 oration to be effectual herein'] : and therefore that the people had 
 
 continually committed Idolatry in worfhiping the naked Bread as 
 
 Chrift's Body. This urged to him, as he faith, (De Miff a private 
 
 & un5iione Sacerdot.^ by the Devil, to reduce him, for many years 
 
 guilty of fuchNon-confecrations, to defpair, he afTented to, and 
 
 afterwards maintained. Next from this he made yet a further dif. 
 
 covery, of the chief Bifliop in the Church, the Pope, his being An- 
 
 tichrift ; the Bifhops his Apoftles ; and the Univerfities his Lupa- 
 
 6. I s'. ^^^^^y or Brothel-houfes, (tor the Univerfities much afflifted him.) 
 
 n» 2 
 
 The stb.iv.s Thus having caft off, blafted, and defied to the uttermoft all pre- 
 
 re;eftingthe fei^t- Church-Authority ; next , follicited that atleaft, concerning 
 foorthr" ^hefenfeand meaning, or right expofition of the Scriptures, he 
 forrrer and w^ould ftand to the judgment of the aucieut Cliurch, and be tryed 
 Chu"rdi '^y ^^ • "^'^^^ ^^^^ ^^ exprefly renounced, frequently vilifying the 
 Councils', doftrineofthe Fathers, their weak interpretations of Scriptures; 
 & Father, ^j^j accufius tlicm of many errors and contradi£lions. 
 jf. 16. ^ ^ 
 
 flanTes^and For thefc thiugs it were eafie to produce out of his Writings a 
 tcfiimonics. multitudc of tcftimonies. , ^ ^' 
 
 in^a"r"fea ^^^ ^'^^ ucwncfs of his opiulotts, and his marching alone againft 
 ingtheprc- the doftrincs of prefent, and former Church, he every where 
 Au^i'o^^^^^^^^^ acknowledgeth it, not to fay glorieth in it, as a thing arguing his 
 
 finsular 
 
the Orighidof the 'Ksform fatten. .jt 
 
 finpilar illumination , and wifdom. Nay Erafmus (Ep. to Jnpis 
 Jon^) faith it was oblcrvcd of him ; That where he agreed in 
 lenfe, yet he llrove to exprefs himfeU" contrary to the former ufu- 
 al do<!irinc. Jiurjt Luthcrum, aliqiiofies,^uum tAUtm doctat qiu c r- 
 teri^tamen verbis ipfn gdvidertconari, ut dtvcrfiffjm^ vid^Atur adferre ; 
 as particularly appears in his Expofitions of fome of his condemn- 
 ed a ffcrt ions. (Jjfert'io Artkulorum^) — See his book do Caftivi- 
 tate Bah/o/f/cay in the entrance of his difcourfc on the Mafs, where 
 — Kim arduam f'faith he) & quAn forte Jit mfofjihile convtlU aogrt- 
 dior ; ut qUit Unto ficu lor urn nftt firmata, ommurnq; confenfu ^roh.ttA^ 
 fic i/ifcderityUt rtec€]fefit ?najoye?nfiirtim libroriimy qui hodie regnant^ 
 & ftne Hmv€r[A'm Ecclefiarum fxciem toUi^ & mutarij pnitnfq\ aliud 
 genus c.tremoniartim indnci, feu fotiu •" reduci. Sed major i cur^i ver- 
 hum Dei oportet ohfcrvarCy quam omnium hominum, & Angelorum in- 
 tclligentios. '' A hard, and perhaps unfeafiblc task, the abolilhing 
 *that which being ratified by the praclice of lb many Ages, and ap- 
 proved by general confent, is at length fo fettled, that the greateit 
 /part of books now in vogue, nay almolt the w^hole face of the 
 ' Church muil be taken away and chang'd, and quite another kind 
 
 * of ceremonies induced, or rather reduced. But the Word of God 
 ' is more to be regarded than all the wit of men or Angels. And in 
 his Preface to his book de abroganda. Miff a, frivata. — Q^ot ?nedi' 
 cimentis (faith hej, quam potent ihus, & tvidentijfimis Script nr is me^m 
 ipCuis confcientidm vtxdum Ha.biliijiy utaudrnm unus contradicere Papa', 
 & credere eum efse Antichrifum, Epijcopos ejus ejse Apofo/os, Acade- 
 mias efse ejus Lupanaria ? quoties mihi palpitavit tremulum cor, & re- 
 j?rehendens objecit eorumfortiffimum 8cc. 'With how manypow^- 
 ' erful remedies, and moll evident Scriptures, and yet all little e- 
 ' nough to my wavering confcience, did I bring my felf at length 
 ' to dare fone fmgle man) tocontradifl: the Pope, and beheve him 
 
 * to be Antichrift, the Bifliops his Apoftles, the Univerfities his 
 ' Brothel-houfes ? How often have I trembfd and quak'd for fear, 
 ^andchidingly objefted to my felf that their ftrongcllandonely 
 
 * argument ? Are you done in the right .? Is all the wold hefides in the 
 wrong ? \n the Preface to his book, Adv^rfus falfo-nomrnatum Or- ' 
 dmem Epifcoporum^ he as it were, repenting of his former refpefls, 
 thus defies them, and withdraws his dodlrine from theirs, and all 
 humane cognifance and cenfiire. — f am ante pronuncioj me de c^- 
 tero (csiiandoiuidtm palam veritati refifiitis) non tantum honoris habi- 
 turum li'obisj ut ytie^ aut meam doctrinam^ vejiroj vel tillius Angeli de 
 Ca^lojjddicio fuhjiccre digner. Satis enim nunc datum efi fiultx h ic hu- 
 'fnilitati &c, *' I now dcchrc before-hand; that for the future I 
 
 will 
 
3 ^ Comrnifig Luther, dnJ, 
 
 ., .- 
 
 * will not vouchfafe you fo much honour, as to fubmlt my felf or 
 ^ doiftrine to your judgment, or an Angels from heaven. Enough 
 ■'ofthisfoolilhhumihty already. —As forthofe pertinacious h}- 
 '^ pocrites and Pharifecs, let 'em know , that [Doffrwe^ is not only 
 
 * paft the judgment of men, but (^as the Apoftle fays^ of AngeJs too. 
 
 '/. 17' Concerning the Pope's being Antichrift, all his Works are full 
 Po* V^" ^^^^' which was the Foundation of all his animofity and courage 
 in^^And-' agalnft theChurch-Catholick; anerrorcorrefted of late by many 
 Chrift. learned Proteftants, GrotiuSy Ha?nmofjdy Thor^dike, and others. 
 
 /, i8. Concerning the nullity, and invalid Ordination of the former 
 ^. The in- ChurchiS Ckrgy, the Dcvil fccms to have bin the firft difcoverer 
 -he cL^y. thereof to Luther^ by this, as Luther apprehends, to make him de- 
 ^' ' fpair. Ke therefore (de Miff a privaU & VnBiom Sacerdotum, as 
 Ltahr himfelf relates it) ftrongly accufed him of his and the peo- 
 ples committing Idolatry, fo often as he had faid Mafs/f which was 
 ufually every day ) in adoring only a piece of Bread ; and this be- 
 caufe he was no true Prieft, nor rightly ordained , and therefore 
 neither rightly confecrated; but the Elements iHll remained 
 Bread and Wine. Again : proved, that he was no true Prieft for- 
 merly, no more than the Turkifh Priefts are truly fo, becaufe he 
 had no right faith, nor was a true believer, [/. e. vr/z-er Luther'^ new 
 rvay offdith, of which both the Dif pit ants were agreed that it was the 
 right's . Again, neither rightly ordained according to our Lord's 
 Inftitution, becaufe —-Non in Sacerdotem Sacramenti, fed in Sacerdo- 
 tern OhlationisOrdinatus efl ; >^ Ordain'd a Prieft, not to confecrate 
 
 * a Sacrament, but offer a Sacrifice : and becaufe,^/^/ foli^non Ecckfi.e 
 miniftravitj ^miniftred to himfelf alone, [viz. in private MaJfes.Sic.'} 
 
 * and not to the Church. After which Satan thus concludes, voce 
 graviy&fortiy ^in a grave,and ftrong voice:^£r^(? nunc hoc urgeo te non 
 confecrate in tua Mijfa^fed ohulijfe, & adorajfe tantum Pancm & Vi^^_ 
 num^ & altis adorandum propofuijje \ This therefore I urge, ' That in 
 
 * your Mafs you did not confecrate, but ofFer'd only, and your felf 
 *ador'd Bread and Wine; and elevated it to be ador'd by others. 
 Thefe Arguments, how weak foever they may feem to you, or me, 
 and for all that the Father of Lies fpake them, perfwaded Luther ; 
 and, convinced, he would not give the Devil the lie, but fairly, up- 
 on this conference, difmiffed his former private Mafles, i*nd his 
 Sacerdotal unSion. — Tnfummafi'^itli hcj nos ah ip forum Lrivatis 
 MiffiSj ah unciione Epijcoporum liherati [timus : viderint ipf nttnc Do- 
 wini Vapifl^: &c. cii{o??wdo fua Pergama^^ dfendant : In fine, we are 
 
 freed 
 
the OrmrtAloftht RtformAtion, J J 
 
 ' freed from their priv^itc Maflcs, and the Ordination of Bifl^ops. 
 
 * Let the LorcHy Tapiih Jv'c. now (cc to defend their Pofh. And 
 afterwards in tlie lame difcourfe argues thus againll: the Clergy 
 that then was : — Sive />; i^forum M/Jfa adfit Corpus Lhr/Jfiy five non 
 ddfity de quo ipft jint follicitiy tunc extra gravcni cnlpam non (iint. Si e- 
 nim txntum AdeH Pants ^ & Vinum, {jit res dubia cfl^ & ptricfdo plena) ^ 
 ipfi funt maxmitmpojlorcs fub S^le, &c,(iadejf, tpfi maxjmi facriltgi ; 
 crc. '' In their Mais whether ChrilPs liody be prefent or no, (a- 
 ^ bout wliich let them be as folicitous as they plcaie)they are great- 
 
 * ly to blame. For if there be only bread and wine (as tne quellioa 
 
 * is doubtful and dangerous^ they arc the greateft impofiors under 
 ^ the Sun. But if ChriiVs body be there, they are molt facrilegious, 
 
 * in not communicating it toothers, as well as receiving it them- 
 felves. Thus L«/^/^fr, perceiving the form.er Prieithood or jMiniilry 
 invalid, and uneffeftive, fell to ordaining, and raifing another Mi- 
 niftry of his own; that ever fince, when it confccraterh, faikth not 
 to produce in the Eucliarift a Confubftantiation of Chrift's Body 
 atleaft; fo the peopte may fafely adore. This of his nullifjing 
 the former Church'es Clergy, 
 
 Next concerning the Councils of the Church, he faith in his jf. 19^ 
 2C)th. Amc\Qy{j4Jfertio Jrtic.) Ego doceo Cone iln6 di [(entire, & reft- ^'^ X2y:c\- 
 fiere^fiquandocontrariaScripturitJlatuunt: Scyiptura?7Zjinqua?ny '^^'^^ du. 
 judiceni effe Conciliorum. ^ I teach men to diilent from , and refift 
 ' the Decrees of Councils, when contrary to Scripture. [ He mnji 
 mean here contrary to what he apprehends to bethefenfe of Scripture.^ 
 ^ I will, I fay, haveScripture to be the Judg of Councils. Again, 
 in his book Dejudicio Ecclefic de gravi doBrina, he faith, — Chrijfw 
 aiimit Epifcopisy Doclorib/^s, & Conciliis turn ]u5 , turn potcjlatem^ ju- 
 dicandi de dochina^AC trad/t ilia omnibus ChrijUanid /ngcnere : ' Chrilt 
 •' takes from the BiOiops, Doctors, and Councils, both tl:e right and 
 * power of judging Controverfies , [he means [o as to oblige others,'] 
 ^ and gives them to all Chriftians in general, {he 77itans iu to jttdge 
 ezKry one for hir?/fdf quoting therefor it Jo. 1 o. Ovts ?nete uoam mean^ 
 audiunt\aUenum autem nonfojiunturfidfr^gtunt \'C. 'My fliecp hear 
 *my voice,they follow not a ftranger,but Hee from him. And iThet 
 5. Omnia prolate^ ' Try all things.] So in Afscrtio. Art, 7^6. contra, 
 R(gemAi^^\x. — Attenditc afalfis Prop/xtis , ' beware of falfe Pro- 
 phets lA/^A, 17. 15, — H^c foLt authoritas fatii efse q\'eat adverfus om^ 
 uium Pontifcnmy omnium Patrurn^ omnium Conciltortim, omnium Scho^ 
 larum ftnl^entias, qu£ jus judicandi & difarnendi folis Ep if op is & 
 AfV;//'//.; iribuerimt. — In ipfo Concilio Niccno^ omnium Optimo^ 
 
54 ConceymHglMthtXj and 
 
 jam ttmi inci^ ichAnt leges condercj & jns ifiud fibi v indie are. — l^are (i 
 talis error ^ tantumfacrilegium^ tanta lon^itudine temfons regnavit^ /e- 
 mel volo tot Syphiftarum as ohHruBum &c. — "^us condendi leges 
 folitis Dei eft, ' This one Text (^fays hej may iiiSice againrt the 
 ^ authorities of all the Popes, Fathers, Councils, and SchoolmeHj^ 
 who attribute to Bifliops and Minifters the ibie power of judging 
 ^ and deciding controverfies. -In tli^ very Gouncil of iV/te, the belt 
 ^ that ever was hefore orfince, evon then began they to make 
 'laws,, and claim that power. -^Wherefore fince (lich an er* 
 'ror and fa great facriledge has b^en able to prevail fo long,. I 
 
 * will once for a'l that thefe Sof5hifters leave their prating Src. 
 — The right of making laws is God's alone. And, in Articults 
 dt Papamj.^'e ^ -onciliis,Indulgentiis,4//i/^; nonnecef^ariiskc, Tn the 
 
 * Articles faith he) about the Papacy^ Councils^ Indulgences^ and o- 
 ' ther unneceflkry trifles, the levity and folly of the Pope and his 
 ^ followers is more tolerable , &c. In Afsert, Art,i%, concerning, 
 the Church'es Laws in things indifferent : Sive Papa^ (ive Patresy 
 Jive Conciliir/n ficaiunt^ ficfentiunt^ mmini debent &c. ^ For the Pope, 
 *- or Fathers, or Councils faying , or thinking this or tliat, it ought 
 
 * to prejudice no man : but let every one, in things not necelfary to 
 
 * falvation, abound in his own fenfe. — And de abrog.Mtfsw. -Quod' 
 fme 1/erbo Dei ordtnatury non ab Ecclefia , fed a Synagoga Sat ana fub Ec- 
 ekft£ nomine or dinatur : '^ What is ordained without the Word of 
 ^ God,not the Church but the Synagogue of Satan,underher name, 
 ordains it. And in the diftractions of the nQW Reformation fome 
 motioning a Synod to be called amongft them, as neceffary for fet- 
 tling them, he gives his grave judgment of Synods thus, (in torn. 2. 
 j^. 243.J Qmntum-vis bono z>zlo tent at a^ ejl res malt exempli^ ut pre 
 hant omnia Ecclefia Concilia ah initio: A thing, however zealoufly 
 
 * attempted, yet of ill example ; as all the Councils of the Cll^irch 
 d J fhew.. \_Sofar ai not to fpare that oftheApoftles. A£l. 1 5.] Itautr 
 m ApOjlolico CoKcilioj fere de operibus & traditionibus magis€iua?n de 
 fde &c. ' In the Synod of the Apoftles was treated in a manner of 
 *- works and traditioiis,rather than of faith ; but in all others fince, 
 ^never at all of fliith,but always of opinions and queftions.Infbmuch 
 khat I begin to fufpeft and hate, as m.uch almoftthe name of 
 *• Councils, as of Free-will. Whence we may gather that a Coun- 
 cil was appealed to by him, only becaufe he hoped none would be 
 called, or aiTembled, and that he was cpntent toftandto a Jbdge 
 that would never hear his caufe; and that this v/as like the thief's 
 appeal from God and the Country, to be judged by Chrift and his 
 twelve Apoftles. At length when he faw that a Council was al- 
 
 ^ ready 
 
the Original of the 7\cfor motion, n j 
 
 ready called, and likely would be convened; hc,to prevent the dam- 
 age it might do to liis new Religion, (^ which hu well ForeHiw,) 
 took his pen, and writ a book of <w ouncils, ^.D. 1559. live years 
 before the Council ofTrerjt began, and before diat he could raife 
 any particular quarrel againit it; w^herein he forbears not to afpcrle 
 even the mol\ lacrcd and famous Councils that ever were, the 
 Apollolical, J^.i^. and the firft Nioene] arguing from the in- 
 junftion of the firft/d? ahjlainfro??^ blood^arid thin^gs llrangltcly(\\]j.\c\\ 
 was only temporary j, that it is lawful not to obey the decrees of 
 Councils; and faying of the lecond, That its Canons are/a^;//.;?;/, 
 (tramerfjlignx, ftifuU, 'Hay, llraw, wood, iKibble: And concern- 
 ing the third Canon, prohibiting the Clergy, iVe habtrent ftcum 
 mulierem extrixne.xm^ nifi forte fit mnttr^ ant for or y ant avLt, ant amtta^ 
 aut matertcra ; ^ That they Ihould not have with them \_in their 
 ^houfe] any woman that was a ftranger, unlcfs their Mother, Si- 
 ' fter. Grandmother, or Aunt , fe non intelltgere Sancitim Spirit am in 
 hocConciliOy '' Tliat he did not underftand the Holy Ghoit in this 
 Council : Again, An ziero nihil aliudejl negotii Svirttiii Sancto in 
 Concilia y quam tit impofjihiUhm^ periculofiSy non necejsariis legibus fnos 
 tninifiros obfiringat^ & oneret ? ' Has the Holy Ghoii nothing to do, 
 
 * but to bind and burden its Minifters with impoflible, dangerous, 
 ' and unneceflary laws ? La ftly, affirming, Maps lumen acccdere 
 DoQrin£ Chrifianx ex Catechifmo pucrili^ qudmtx omnibus Conciliis^ 
 "" That the Chrillian doftrinc receiv^ed more light from the Chi!- 
 
 * drens • atechifm, than all the Councils. Not confidcring,tIie end 
 of thefe great meetings, not to prefcribe Catechifms, or known 
 Principles, but to decide matters controverted, and to fupporttlie 
 Church'esDoftrine orDifcipline, where fome pertinacious adver- 
 faries,or corrupt manners have invaded them. La(tly,we may jiidg 
 how he would have received the fcntence of another Council a- 
 gainft himfelf, by his cenfure of the Council of Conflance its con* 
 demnation of J^ Hnfi'e ; concerning which he ufeth this language 
 &c. ( Assert. Art.-^c) Omnes articulos Johannis Hufse ConftanriiTe efse 
 damnatos ab Anti'Chr/fo.,& Jnis Apo'lolis^ in Syn.tgoga ilia Satan.€y ex .^ 
 fceleratifsimis Sophiflis congregataj & infacierntnam ^fan&ifsinje Vi" 
 carie Chrifi^ tibi libere dicOy omnia damnata Johannis Hafs efsc Eva-^ 
 gelica^ & Chrifiana, ttia autem omnia pr or jus impia^& Diabolic a : *Ail 
 ^y^/>'^,//////ti Articles were condemned at Conflancehy Vniichriit 
 
 * and'ljis Apoltles, in that Synod of Satan made up of thoiJ wicked 
 ' Sopliiilers ; and I tell you plainly to your very teeth, yoii moil 
 
 * holy Vicar of Chrift, That all "John H/ifs'es condemned doftrines 
 
 * are livangelical and Chriltian, but all yours vtiiOgeth^r impioiiS 
 'and Diabolical. ¥ 2 Come 
 
E.dl 
 
 5:6 Concerning Luther, And 
 
 /.2-. Come we now to the Ancient Church, and to the Fathers, to- 
 VI. Ar,d Ice what price he fets on them. In the conclufion of his book 
 contra Regem Jngliry\iQi^2^\t\i: Nonegoqu^ero^ 2'«/^ Ambrofius Au- 
 gn?i\n\\s^Conciba,& tifus faculorum dictmt. — Miranda ejlfiultitia 
 Satan^r^ qux its me impugnat, qua tpfe imfugno ; & ferfetuo frincipi" 
 nm -petit, -Pro liber t ate ego pugnOy Rex pro captivitate\ ^ I care not 
 
 * what Jmhrofe, Augnflin, Councils , and the praftice of Antiquity 
 ^ fays. A ftrange folly of Satan this to oppofe me with thofe very 
 ' arguments I impugn ; and always beg the queftion. — Ifightfor 
 ^ liberty, the King tor flavery. \SUvery^ in fubmitting to the Fa- 
 thers/] In Jfserticne ArticuL -'Jam quanti errores in omnium Fa-- 
 trum fcriptis invent! funt ? Quoties fihi ipfts pugnant f. Qu^is efi^ qui 
 nonfapius Scripture torjerit f ' In the writings of every one of the 
 ^ Fathers how great errors are there I How oft do they contradid 
 *- themfelves ? Who is there of them, who does not very many times 
 wreft the Scriptures f 'And (in the beginning,^ — Primumfeire 
 contest atofq\ eos volo J me pr or [us nullius fancti Patr is author it ate cogi 
 %'elle, ni[t quitenus ]udicio divince Scripture fuer it pr oh at us y &c. ' I will 
 ^ have 'em know, and do take 'em to witnefi, That I will ftand to. 
 
 * no Father, further than he fliall be allowM by the word of God,- 
 ^[_i.e, his ownfe-nfe of it, ] w^hich thing I know they will take 
 
 /very ill. — And they fay the Holy Scriptures are not to be inter- 
 preted by a private fpirit. — And -Cur non liceat hodie^aut folum^ aut 
 frimum jacrts Uteris fiudere^f cut licuit primitive Ecckpa ? Why may 
 ^notw^enow, as well as they of the primitive times, ftudyonlyor 
 
 * chiefly the Scriptures ? [_as if nothing defcended by Tradition^'] -In 
 his Proteltation before his book de abrogatione Mifsa, — Protejlor 
 i'/nprimis (faith he^ adverfus eos, qui injanis vocibus in me funt cla^ 
 rnaturi ; quod, contra ritum Eccle[u, contra (latuta P atrum^ contra pro- 
 hat as Ley^ en das y?>iQ. ^^Firflof all I proteftagainftthofe , wholhall 
 ^furioufly cry out of me, for teaching, contrary to the rites of the 
 
 * Church, the doClrinc of the. Fathers, approved Legends, and mofl 
 ^ ancient cuftom, That I will hear none of thefe things. — Beit 
 ^ known to the ignorant Popes, wicked Priefts/acrilegious Monks, 
 'ice, that we are not baptized, nor do believe in the name of Au- 
 ^ guftin^ Bernard, Gregory^ &c. Tell not me, Bernard livM and v/rote 
 
 fo and fo ; but fo he ought,, according to the Scriptures, to have 
 1iv'd,and writ. Coixerning the chief Controverfy , that of the 
 'Mafs, being prclTcd by King Henry the Sth-. with the authoixty of 
 
 * the ancient Churcli concurring with the prcfent , that it is a Sa- 
 ^criFice; and ufing it as fuch he anfvvcrs thus. — Vltimo diBa 
 Eatntm indiicit Kex prO'Mi[^:triO'.Sacrificio^ &. ridet meamflultitiam', 
 
 quod 
 
the Origi)idofthc Refornuiion. J7 
 
 qiwctfolus VLllem fnpcre fr*t omnibus. Hoc ejt qtiod dtxi ; S:c. ' Laflly^, 
 
 * th'j King allcdgcs the Fathers tor the SacriHce of the Mafs, laiigli- 
 Mng at my folly, that would be wifcr than all the world bcfidcs. 
 4s it not as I laidPthefe blockhcadcd Thomifls have nothing to pro- 
 ' duce for themfelves but a multitude of Authors, and ancient cu- 
 ftom. -And C^ptiv. Babylonicay he relblves, — Si mhilhahetur,(^uod 
 dicxttiTy jatius ejl omniA ntgaf^e, quam Mifsam Sacrifcium efse, ccnct- 
 dtre. '* Is there nought to be replyM ? [i.e. /;; anfrver to the Fathers.'] 
 *■ Better however to deny all, than grant the Mais to be a. Sacrilice. 
 And on the flmie matter, in Mijsa privata: — Htc nonmoramur 
 (^faith \\q) ji cLimitent Papifia:^ Eccltfia^ Ecckjia ; Patres, Patres ; qui a, 
 ut dixtjjomiriiim dicia xutfAcia nihil tn tarn magnis caufis ctt ramus, Sci- 
 mus entm ipfos Prophet as Ltpfos efse, adeoq-, Jpojio/os : &c. ' Here 
 
 * we value not the Papifts crying, the Church , the Church ; Fathers^ 
 ''^ Fathers: becaufe, as I faid, what men lay or do in fuch cafes a^ 
 
 * thefe, it matters not. For we know, the very rrophets,nay even 
 
 * the Apoftles themfelves, have err'd. By the words of Chriil [/ .f. 
 ly that jvhich he apprehends to be the fenje thereof 'y wherein why may not 
 he be mifiaken^ if others are f ] ' wx judge the Churchj the ApolHes, 
 ' nay even the very Angels. Laftly, lee his Colloquies c. 2.7,29,^0- 
 what a charafter he gives of the Fathers to his companions: 'That 
 
 * God's Word of it felf pure, bright, and clear, through the do- 
 ^ clrines, books, and writings of the Fathers, (like milk flrained 
 
 * through a Coal-fackj is very fbrely darkned,fc\iniied, and fpoiled- 
 ' — That there is g;eat darknefs in the books of the Fathers, con- 
 ' cerning Faith. — That AujHn wrote nothing to the purpofe. 
 ^ concerning Faith : — For he was firfl: rouzed up and made a man 
 ^\)\j \\\zPtLi,gians. -That at the firft he willingly read JnHin ;. 
 ' butwhcn the doorofSt. PW was oi>ened unto him, (inlbmuch- 
 ' that he knew what was the righteoufncfsof fliith,; then he liad 
 
 * done with St. Auftin ; and that the Fathers were of v-ery Imall va- 
 ' lue. — Thar Chryfoftcm was only a talker ; Udz.il, mecrly a Fry- 
 ^ Qx \ Cyprian, a weak Divine ; Ter///////?;^, amongll the Church- 
 
 * teachers a mter QaroloJladi:is. That Bernard did nimium trihucre-^ 
 prHiptis^O' liotro arb.trio, ^ attribute overmucli to precepts and free - 
 *wil!. Thcit Macar/us, Antonins^ and Btncdiclus^ brought apparent 
 Siiiicliief to the Church with their Morlkery ; tliat they lead a 
 ' private grizly kind of hfe, far from a Mo! v. That he knew none. 
 *antbng.ti:c ancient Tcacliers of the Church tluit he iiated-like. 
 
 * Jiro?^j ; for he writeth onlv of failing, of viaiialsjof virginit)', .S.x. 
 
 * Ci^achctlinotlung neither of faith, nor hope, jior love, ncr of the. 
 , worksoffaith. — That the Fathers ilumblal ofc-time>; andming-- 
 
 kdi 
 
^^ Concerning Luther, and 
 
 *Jed In their books many impertinent and MonkiHi things. — That 
 ' the Apology of P. MeUn^ihon furpaffeth all the Fathers of tlifC 
 Church, yea St. Jufiin, — And in his Preface to his Works he 
 faith : Non in ommkus omnium Patrum Scriptis^ tantum rtferiri Eru- 
 dttionisTheologi^y qumttimin locis hifct Communihm \ Et fiomnixil- 
 lorum Script a, conflentur^ & colliquefcant^ non tamtn Locos Philippi in* 
 de prodituros : '^ More learning to be found in thofe Common* 
 ' places^ than in all the Fathers ; which all melted in one lump to- 
 ' gether, would not make one fuch book as MeUnBhons, Such 
 ftuflP as this it feems he ufually vented ; and his friends Aurifabery 
 and others, who heard them from him, had not the difcretion to 
 conceal them, and to cover his fliame and nakednefs. 
 
 /. IV This his contempt and low efteem of all other humane authori- 
 ng I. ty, and of their docbriaes, was accompanied (ajs ufually^ with a 
 T\\t6th. his niofl: high efteem of his own ; fo greatly liable to mifbakes and er- 
 hTo"fn"au- ^^^'^ he thought others, fo little himfelf; and how much uncer- 
 thority, and taiuty hc put in their opinions,fo much certainty in his own; confi« 
 iT'h^f cwn ^'^^^^y ftil^ng by the name of God's word his Exporitions,and fenfe 
 doftrineT tliercof, tlio thcfe contrary to that formerly delivered ; ufing fre- 
 as cernin qucntly fuch exprelfions^ That if an Apoftle,or an Angel from Hea- 
 bl^ crmiff ^'^^ fhould come, and teach contrary to fuch his Expofitions, let 
 him be Jnathemd; and, -That if he was deceived, God had de- 
 ceived him ; and iijch things he faid, not only of thofe Expofiti- 
 ons of his againft the CIiurcTi of l{ome^ but thofe made againft o- 
 therProteftants ; thofe made againft Xuinglim^ Oecolampadius, &c. 
 and of the contrary of which his Proteftant pollerity think them- 
 felves moft certain ; equally certain always of his being in the 
 right : and having no lefs affirmed his certainty even in thofe 
 things wherein himfelf after wards changed his opinion: who is 
 much noted, both by his enemies, and friends, to have contradict- 
 ed in his latter, many things in his former \yorks : (as better dif 
 cerning truth, fay the one ; as more itiil departing fl'om it, fiy the 
 other) :, and to have contradicted thofe Expofitions of Scripture 
 concerning the Lord's Supper in his later writings againli Carol- 
 ji'rJ^ and T^uinglitis^ which he delivered for certain in his former a- 
 gainil Catholicks. See tlie particulars -fliewed by Hofpininn hisi, ■ 
 S^ram. 2.part.fo/,S,g, 12. 3.nd [o oimdiny things, wh^treof hewas 
 once certain, he became afterwards as certain of the cofltrary, * 
 
 /, 2 1. For 
 
the Origifjal of the T\cformation. jp 
 
 For example, fee in his doftrinc of Confubllantiation, wherein^. 21. 
 he was oppoicd by other Protcllants, he pretended as much certain- n. 2. 
 tv, and as clear revelation thereof in God's word; as iaanyofTho thcfc 
 thofc, wherein he op|:>oled the tbrmer Church. — Si quifquam wihi '"J^»/''f^^^> 
 j;€r///ad^re potufjjet {\diu\hii tp.adJr{^t^;t.J in Sacramtrito prater pA- rimes macb 
 nem & vtniim e/Tt nthil^ magno bentficio //.e fibi icvtnBum ? tddidi'fet; vary.n^, 
 gravibus inim cur is mxitcs^ m h.ic cxcutienda mattrtA mtiltum dejudx- 
 ham \ omn'thus ntrvis extenfis me extricare & exp. dire conatus fum ; 
 ^'C. ^ Could any man have perlVad.^d mc, there ^vas nothing but 
 
 * bread and wine in the Sacrament-, he had much obligM me. For 
 ^ being in great perplexity, I took great pains in difculling this 
 
 * point ; I endeavoured with all my might to extricate and free 
 'my felf, as well perceiving I fliould thereby very much incom- 
 ^ mode the Papacy, in the finl place. Bat I fee I am caught, no 
 ^ way of efcaping left me : For the words of the Evangelifts are too 
 
 * plain and clear to be forc'd to any other meaning. Again : -De- 
 claring againit the nev/ Sacramentaries, {Jpijl* qtia ft excnfat de Sa- 
 crAmentario err ore apud Hofpin.fol. ij^.) — H^ec mea in Sacrament i 
 negotio fides ey?, de qiia ca ttis [tim^ quam etiam nemo mi hi hominum eri- 
 fiet uncfuam : &c. '' In the bufmefs of the Sacrament this is my 
 ^ faith; whereof I am certain, and which no man fliall ever take 
 
 * from me : which alfo I profefs, that all m^ay fee, rhat I affent to 
 
 * the clear and manifeft w^ords of Scripture againft all errors anci- 
 ' ent and modern ; and refiftthe malice and wiles of the Devil ; for 
 
 * Chrill our Lord will not lye to me. So contra Regem Anglia;. 
 Decerno (^i'aith he) irnpiiim efse^ & blafphemum , fiqtiis d/cat Pa^^m 
 tranfubjlantiari\ Catholicum atitem^ et pi um^ fi qui s cum V[\u\o dicat^ 
 Panis, quem frangimus, eft corpus Chriifi, Anathema fit qui aliter 
 dixerit, et Iota vtl apicem imnm mutarit : ^To fiy with Paid.The bread 
 Ti'hich we break is the Body ofChrifl, [i.e. /;; his way of Confubflantiati^ 
 ' on,'] I aver to be orthodox and pious ; as, That the Bread is tran^ 
 ^ fub[iantiattdy wicked blafphemy. Let him be 4;?.^^//eA^?.t that fnali 
 
 * fay otherwife, and change one /t;/.^ or tittle. Yet befides that, 
 Xutnglitfs, Calvin^ and his follov/ers tell n e, that Luther^s certain- 
 xy in this point was but a delufion , and God's Word revealing no 
 fuch thing as he pretended ; a little before his going to Ifltbium, and 
 but a few days bel-brc his going out of this world, Jan, 2^. 154"^. it 
 is reported, rhat his foruier certainty in this pjint vanidied ; and 
 i^/f/c/V^Arf^;;^.rin his life, p. 165. relates fuch difcourfe as this paf- 
 Cng between him and ^lelanclhon, and lets down fevcral wicnelTcs 
 of It ; and the fame flory is yet furtlier ccnfirmcd by Jlofpin^an (fol 
 iloi.Scc.) — \\\x\\<cn\v^faterijfelongius tnCcntrovcrfia Sncran.'en- 
 
4*^ Comerning Luther, unA 
 
 inr'tAjftogYe^Hm. Turn Melanahonemy/z^yJ/ze, ut leni fcriptoedito fe^ 
 ft exilic Ant, Ad id reffondifst Lutherum : — Hoc modo tot Am do- 
 cirinAmfufft^AmJc reddituruw. " Luther confefs'd he had gone too 
 ' far in the Sacramentarian controverfy. Then MdAntlhon advis'd 
 ^ him, by publifliing fome moderate Treatife, to explain himfelf. 
 ' To which Luther anfwer'd. That by this means his whole Do- 
 ^ ftrine would become fufpeded. None of his Doftrines having 
 -been to his followers more allured by him, more zealoudy main- 
 tained than this ; and I fufpeft fome artifice ofhisinfuch hisafTu- 
 ranees of his doftrines, from that Apology made by him tothofe 
 •who blamed his mordacity, and raiUng. — /^/We^ (faith he, 2. torn. 
 -£?•/'. 6.) qu^t nofirof(Vciilo qukte trAciAntnr^ max CAdere in ohliviontmy 
 nf'^mine ^a cur Ante : '"^ I fee now adays , things modeftly written 
 [Jnch as Are delivered without AJ^everAtions of the truth thereof ~\ ^ are 
 ^ quickly forgotten, none regarding them. [Without cryingy verbum 
 Dei; the Word of God, he rvouldhAve found few followers, \ 
 jf. 22. 
 
 la- 7^^. From this his great felf-opinion, in his own fo freely diffenting 
 r^ffe^rin"'^^ from, and oppofing all other Eeclefiaftical Magiftrates, yet he was 
 oppofuron; noted to fuffer impatiently any oppofition made to himfelf, and 
 cicommu- could not well brook any Reformation different from his own; as 
 "nrhTJi- appears in his difallowance of thofe made at Wtrtenherg, in his ab- 
 th n^ any fence, and in his quarrels with CAroloJlAdit^s ; not indeed requiring 
 fcfjn^Vs^^ conformity to his doftrines, out of any authority h^^. claimed to im- 
 {hic c(>n:ra- pofe them, which authority he renounced ; but yet(which is fome- 
 ^atd his ^vhat more) from a certainty of divine truth, which he pretended 
 to be in them ; and whilft he refufed any obedience given to him 
 as a Magittrate, he feems willingly to have admitted it to liim as 
 an Oracle. But yet as he had thrown oft' the yoke of the Churches 
 authority; fo many others, that purfued the Reformation, faw no 
 reafon, why they fhould be fubjeQ: to his ; but took the fame liber- 
 ty to diffent where they pleafed, from him, as he had done from 
 the Church ; and by the meafure he had meted, it v/as meafured 
 to him again. S3 that within a httle time after his revolt there 
 grew, in the Pvcformation, Se£l after SeQ:, accufing one another of 
 error, as all of them did the Church : ilnabaptifts, Zuinglians, An- 
 tinomians, &c. infomuch that in his Preface to his Comment on 
 theG^/. -he fiith, himfelf had encountred above twenty Sedh, 
 but f'ashe fancied) layed them a gafping , and cruflicd all he 
 grappled with. Ego (faith he j qui jam fum in mimjlerio Chrifti vi- 
 ^'?iti Annis^ cjUAnquAm nihil (ur^, vere Pofsum teftari^ me fly^s qu/im vi- 
 g^nti fcHsefse peUtum^ &c. " In the twenty years I have been a 
 
 Mini- 
 
the X)rfpinalofthe Rtformdtlon, j^^ 
 
 •Minlller of Chrifl-, Altho 7 .im nothing, ( i Cor. 1 2. 1 1 J I can truly 
 
 * attcll, above twenty Steels have allailcti \nc. And in Ccn. c. 6. pub- 
 liihcd not long before his Death : — Q^Mtum SecUmm excttavit 
 Sdtan nobis viventihus ? Qutci futHrnm tjl nobis morttiu r* Profecfo to- 
 fa j^minA SacrArncntariorumy Anabaptijhrumy &:c. ' Satan that has 
 
 raib'd lo many Scds while; we-are aUve,what will he do whunwc 
 arc dead ? Truly whole Swarms of Sacramentarians, Anabaptifts, 
 Antinomians, Servetians,Campanil]:s,and other Hercticks,(whc), 
 vanquilhM by the purity of the Goipel, and affiduity of preach- 
 ing, now he lurking, and only wait for an opportunity to letup 
 tlieir doftrine J he will then bring out. Again, in cnp, 24. -Mun- 
 €erus, & Sacramtntarii^nt^kcl^o Vtrbo. & SacramcntUy mhd dUndnifi 
 Svirttum [onant^ idq\nobu vivi?/tibt^:4^ docentibt^y'^fZ, ' l^iie Sacra- 
 *-nicntaricsncgleding the Word and Sacraments talk of nothing 
 '• but the Spirit/andthis eve.n whillj we are yet living, preaching a- 
 
 * gainft, and oppofing them: what will they do then, when wc 
 
 * Ihall be filenced by the Grave ? Again, thus he, concerning the 
 Sacramentarians, in an Ephlle to ¥rtd.M:QhoniHs. — H^bet Sa- 
 crAmcntarid Se^x jam, nifallorjjtx capita uno xnno nut a ; mlrtis Splri- 
 Uis^ qui fic diifentiAt fibi. Hi onmt^ ^^ fir it us invicem diver ft nrgtUis de- 
 Tfiicxnt argttmcntis S:c. "" If 1 miftake not, fix heads of the Sacramcn- 
 ' tarian Sed have fprung up in one year. A ftrange fpirit, that is 
 ' thus at odds with it felf ! All thefe fpirits, whereof no two are a- 
 ' like, combat one another with fubtle arguments. They all pre- 
 *tend revelations, obtainM by prayers and tears; and yet againft 
 ^ us they a re agreed. It is well for us through Chrift, who makes 
 ' them thus wrangle among themfelves for our lakes. 
 
 Upon the fame prefumtlon of his unerring judgment, he by his $. 2J-. 
 fingleautliority altered the former publick Liturgy, and reformed V'^^^'^'j'^ 
 the Service of the Mafs, (apud Ho/p.foL^'o.^ and remitted, the for- plb'i.^Scr* 
 mer obligation of Confjflion of fins to the Priefis ; and Fafting be- vice; Or- 
 fore receiving the Communion ; and generally held in matters of jJ^'^j^'^J^^j^ 
 Religion no .Ecclefialfical [i.e. /;//w/?^;e] LavvsoWiging: flee before lUy-, abro- 
 /.i9.j-Begana new Ordination of Bifhops and Minilters Quit a p. ^5^'^^' '"If* 
 12'.).) defcending from him; after having declared their former foV'^rCa- 
 Uncf ion null, and God's Church to be only that where the Gofpel ron u.w 
 was purely preached ; that was his. By the iame autho/ity, alfi- 
 rted Avith the power of the Prince, he made new Bifhops, and put 
 them'in the places of tlie dcceafed. Againd the Canonical Eleclion 
 cfanother, made his intimate friend y//./^(?r/t' Billiop oi^ A'coburgy 
 (Cc-^M^Ick Adam z:ta p, 150.) and Gcorg» Anhaltinu^s BifllDpof 
 
 G Mert»^ 
 
4^ C(?^cer;fi/fg Luther y unci 
 
 Mersiurg. By the fame Authority he rentenced the Canon-Iaw^ 
 confiding of the former decrees amafled, as well thofe of Councils^ 
 as thofe of Popes,to the fire; and afTembhng the Univerfity folemn- 
 ly burnt it in Wirtenberg. {yitA,f, i 1 5.) By the famehe frequent- 
 ly pronounced Amthema!s and Excommunications to thofe reform- 
 ed, that diffented from liim in Opinion.^ 
 
 ' ^ For the things faM'hdre; tt'is eafle to produce a multitude of te-* 
 
 "^ ^' ftimonies. Concerning his prefumption of his own not erring, 
 
 rn^arccs ' ^^^d a faucicd Certainty and infallibility of Iiis owuDoftrines, and 
 
 andtcQimo- Expofitions of God's Word, he faith,/{ee before /. 16 J — lUumfe, 
 
 ^uQov!wll ^^^ f^^f^^ ^o^rinam^ Epfco^orum^ auP ullim jtdkio Angeli de Cctlo fub^ 
 
 ing \i\lczr. jt€tre HonJJgnari : 'he IcornM tofubmithimfelf or his Doftrine to 
 
 taintyofchc ' x\\Q judgment of the Bifhops,oran Angel from Heaven. And-fjc- 
 
 ow n ^ Do- ^^^ ale am pojitam ejfe earn omnis humani ]iUicn^ fed d^ omnium Angela^' 
 
 ftriflcs.. rum : ' pait the cenfure of men or Angels. [_Allthis only out of a high 
 
 prefumption, that his Expoftion of the Serif tures was true^ the Churches 
 
 falfe,'] Andin an Epiftle to MtlM6fhon,(^^dam.vit,Luth.p.l^^.). — De 
 
 publica caufa f^tismagno^ & otiofo animb fum^ quifcio certo, ipfa?n effe 
 
 jtijiam^ S^c. ''Certainly knowing the publick caufe [/.e. his owtt 
 
 * reformed Tentnts~\ to be juft and true; and Chrift's and God's, I am 
 ^ courageous and unconcerned enough about it. -The threatnings 
 
 * of thefe bloody Papifts I value not a—: if we come to the 
 Aground, Chrift will fallwith us. '-I had rather fall with Chrift^ 
 ' than ftand with the Em.perour. In his anfwer to the Emperour's 
 EdiQ:, 1 5 3 1, concerning his way of Juftification by Faith alone, 
 oppofing the Churches former do£f rine in this point : — This Ar- 
 ^ tide (faith he) will they, nill they, [jhe Pope^Emperour, 8cc.^ will 
 ''ftand, Hell-gates cannot prevail againft it; the Spirit of God 
 
 * doth diftate this unto me, this is the true Gofpel, &c. — Cafting 
 the Pope's Bull^ the Canon-law, and the writings of his Adverfa-^ 
 ties into the publick fire in Wirtenberg, he ufed this infblent fpeech, 
 joyned with that infblent aft : {yit. Luth* Adams p, 1 1 5 J — i^ia, 
 tu conturhajti SanBum T>07?nnij conturbtt te ignis ^ternm : ^ becaufe 
 ^ thou haft difturbed the Holy of the Lord, get thee intocternal 
 flames. — And upon Ga/, i. 11. 12, he thus anfwers an Objecti- 
 on made againft the newnefs of his Doftrine taught, contrary to 
 that of the former Church, by fb inconfiderablc a perfon; which 
 anfwer, becaufe it feemsto contain all the defence he could make 
 for himfelf, I will kt you down at large* 
 
 ^.24.Firft;, 
 
//tc Or'tgind of the T{tformxtion\ 4 j 
 
 Firft then he frames this Objedion, as made by the falfc Apo- /. 24," 
 flics againlt St. PahI, (itting the application tliercof to liinilclf. n. 2,. 
 — X^/j<iPaulus longt inf trior cffef rdiquis Afojlolorum Difcifulis^ quiy 
 -quod doccrcnt, & Jt^rvdrent, acccftrAnt ab Apojlolis, — Cur igitur mfc- 
 riori vtlltnt obtcmpcrarc, & nuthontatcm if jorum hvo(lolorv.m^ qui Do- 
 ctor cs cjftnt ommum EcclefiaKum tottm orb is terrarum^ couttmnere r* 
 Valdc Igitur (^Ikith he) f^tciojum^ tt robujlum hoc drgUry^cmtum Vftu^ 
 do'Apojhhrumfuit ; &c. ^^ Paul being much inferior to theQther 
 
 * Dilciplesof the Apoltles, who had received from tlic very Apo- 
 ^ iHes what they did and taught ; — why tliercfore Ihould they 0- 
 ^ bey him that was inferior, and defpife the authority of the Apo- 
 
 * tiles themfelvcSjwho wereconftuut^d Mafters of all the Churches 
 
 * in the world? This then (faith he) was the fpecious and great 
 ^ Argument of the falfe Apoiiles, which even now adays retains its 
 ^ force with many. What! fay they, Hie Apoftles, the Holy Fa- 
 rthers, and their SucceiTors, have taught fo, and fb ? the whole 
 'Church judgeth fo, and believeth fo, and tisimpoiTiblc for Chrill 
 
 * to permit his Church to err for fo many ages. And do you now 
 '^ pretendto.be wifer tlian fo many holy men, then the whole 
 ' Church &c ? Thus it is, that the Devil transforming himfelf into 
 ^an Angel of light, treacheroufly fets upon me by the virulent 
 r tongues of certain Hypocrites: We ftand not mucli upon, fay 
 r they, either Pope, or BiQiops. — Nay we deteil: the hypocrify 
 'and impoftures of Monks &c. But we cannot in the leall fof- 
 ' fer the authority of the moft holy Catholick Church to be in- 
 'fringed. There are fo many ages now, that flic has conflantly 
 ^ judged fo, and taught fo; all the Doftors of the Primitive Church, 
 ' molt holy men, much greater and more learned than you , have 
 'ftill judged and taught the fame. And who now are you, that 
 
 * dare depart from aUthefe, and force upon us different tcnents? 
 His anfwer to this is : J^a^do Sdtana^ hoc urga^ & con(^irAt cum 
 carrte & rationt ^ferterreft ConfcientiA, et defpcrdt^ nifconfidntcr ddtc 
 rtd^at^ et dicds \ lSV^'e6"'^/;t7/^. Cyprianus, Ambrolius, Auguilinus^ 
 five Sdncius Fctrus, Paulus, dut Johannes, imo Arigtlus de Ca^lo dUtcr 
 doctdt^tamen hoc certe foio quod hamdnd non ftudeo^ fed divind ; hoc e/?, 
 quod Dto omnid trihuo^ horHinihtis nihil, Hemini initio me^ cduf^ Doc^h- 
 rem Sraupitium tuncfnmmum uirum^ & Vicdrium Ordinn Auguliini 
 dd medic. re : Hoc mihi^ inquit^fldctt^ quod hxc doclrindj qud?7^ |,rsdt' 
 cas^glfridm^ & omnid [oh Deo, tribuit, hor/tinibus nihil. Deo aiftcw {id 
 qHodlucecUrius ejl) nimium glirir.,bonitdtiSy^c. dttribui non fotcfi. 
 Hic vox vehementer me turn confolabdturp confirmdbat, — Multo dutem 
 tuti:is efi tribuerc nimium DeOy qudmhominibm, Ibt tmm cum fiducia. 
 
 G 2 dicerz 
 
44 C oncer mng Luther, a,nii 
 
 dicere poffum ; E/lo fane, Ecclefa, Auguftinus, & alii Dolores , Hem 
 Petrus Apoflolm, imo Angelm de Cu'lo diverfum doceant, tamen mca^ 
 docirina efi e]ufm^di , (^uod [olitis Dei grmam , &:c. *When Sataa 
 
 * urgeth thus, and confpires with fleflh and reafon againtt us, our 
 
 * confcience is troubled, and will certainly defpair, unlefs we re- 
 
 * folutel/ ftir upour felves, and fay, tho St. Cyprian^ St. Amhrofe, St. 
 
 * AnguHiny tho St. Feter, Paul, and John^ yea an Angel from Hea- 
 
 * ven teach the contrary, yet this J certainly know^ that the things I 
 
 * propofe, are not humane but divine, /. e. I attribute all to God, 
 *and notliingtomen. I remember well what Dr. StauptitiSj a 
 
 * prime man then, and Vicar of St. AuguHins Order, told me in the 
 'beginning of my preaching: I like well, faid he, that this Do- 
 ' ftrine you teach, gives glory, and indeedall things to God, and 
 ' nothing to men ; for who lees not, that too much honour, good- 
 'nefs, &c can never be attributed to God ? Thefe words of his 
 ^comforted and ftrengthned me extreamly ; . — Much fafer it is to 
 
 * give too much to God, thanmen. For then! may boldly fay, 
 
 * let the Church, and St. Augufiiny v/ith the reft of the Doctors, let 
 *St Pe/er the Apoftle, nay an Angel from Heaven teach other- 
 s-ways, yet certain it is, that miy Doftrine [ofjujlifcationhy 
 
 * faith alone without our worksYi^oi that nature, that it illuftrates* 
 
 * and extolls the graceand glory of God alone, and condemns {_trl 
 ^the matter (?/'/i/x^/?^/c?;^J whatfoever wifdom and righteoufnefsof 
 *men. Her-C I cannot be miftaken &rc. A ftcond time he renews* 
 the Objection; At ai<i ; Ecckfia efl fancla^ Patres funt fanffi^' But' 
 "you tell me, the Church is holy, the Fathers^rc holy : and an- 
 Iwers it thus; B^ne ; fed Ecclefa^ qnamlibetfanclay tamen cogetur 
 orare^ Remit te nobis debita noftra. — Ergo neq; mihi^ neq:, Ecclefiaj 
 /;eq; Patrihu^-^neq; Aj>oJloli^,neq;Angelo e ca-lo crtdendum eji fi quid cdn- 
 tra verhum Dei doccmu^, — Alioquin hoc argumentum Pfeudo-afojio" 
 lor um maximevalutfftt contra P'a.u\i Doff ri nam. QmafrofeBo magna,, 
 magnajinquam^ res fnityOpVonere totam Ecclefiam cum toto choro Apo^ 
 ffoiorum^G^ihtiSyContraV'dulumunicumy 6" eumrecentiorem^ & mi-^ 
 nimurn author it at is halentem : necenim lihcnttr die it, Eccleftam errare^ 
 & tamen nece^leefl dtcere^eam err are, fi extra vel contra verhum Dei 
 aliquid doctt. Petrus Afofiolorum [umm:t'S uivehat, et docebat extra>^ 
 verhum Dei, &c. ' Well, but tho the Church be never fa holy, yet 
 
 * fhe is fain to pray ,/irg/i^e ri^ our trcfpaffes.. — ^Therefore therq is no 
 ' belie vhig either me, or the Church, or the Fathers,. or Apoftlp\, or;' 
 ^ an Angel from Heaven, if we teach any thing againft iGod's 
 'Word. Othervvajs this argument of the falfe Apoftles vv^ould 
 
 * have run down Su YmI'j dodrine. F.or.> believe nae, to the Ga^ 
 
 Utians. 
 
the OrigirJdl of the Rtjormauvn, 45 
 
 ^'htiiws y it was no fmLill difficulty to oppolcilic whole Cllurch 
 ^ with all the Aportlcs, agalnil St. Paul alone, and him the latclt,. 
 ' andoHeall authority amongft 'cm. -Xcither was he willing to 
 May, the Church erred; yet tis ncceffciry to lay llic errs, it Ihc 
 Meachcsany thing belidcs, or againfl the wordofGod, i^e/er the 
 *chief of the Apolllesdid live, and ttach othcrways than he oughr 
 'by t!ie word of God, therefore he erred. [Taujxt and erred, falle ; 
 ^hts Example, noi Doclrine^tv^ts falfc. \ Xeitherdid Paul then cen- 
 ' nive at his error, (tho it appeared flight,^ bccaule lie well (aw the 
 'evil, tiiat might thence ariie to the whole Church. — Therefore- 
 ^ neither Church, nor Fathers , nor Apollles , nor Angels are to be 
 
 * heheved, unlels they teach the pure Word of God. Yet (till tiie. 
 Obicclion will not be thus fatisHed, but returns on him again,. 
 lice aroument urn f faith he/ et hodie rnaxme pr^grav.xt caufam no- 
 Jtram. Narr^ftneqi Taps, neq\ Vatrib/jSy neq; LAithero, &rc. credendum'^ 
 sjiy »ffi doceant pur urn Dei vtrbum^ cni turn crtdcadum eft ? ^nis inte-' 
 rim cert as facie t Co'/ffctentias , utri pur urn Dei vcrbum doceant .; rws^a.'i^ 
 adverfarii nojhi ? Non et ipfifutantj fe pur urn Dei verbum habere, et' 
 docere ?. Nos ?aptfiis non credimus, quia 'verhum Dei non docent^ neq; 
 docere poffunt, Econtra ipfi acerrime nos oderunt^ et infect ant ury ut pe-^ 
 flilentiffimos Hj^reticos, et feductores. Q^id hie faciendum ? Num cui- 
 
 uisfanaticofpiritui prrmittendum^ ut.doceat qti^.c zielit ; &:c, • '^ -Thi^- 
 ' argument,/^//// he, even at this prefent time does much molcft our. 
 'party. For if we muft neither believe Pope, nor Fathers, nor Lu-^ 
 ' ther^ Sec. unlefs they teach the pure word of God, who then fliall. 
 ' we believe ? who will be able to afTure our hearers, whether T, 
 ^ or rather my adverfaries ftick to the pure word of God ? for doe' 
 
 * not they alfo boall that they have, and teach it ? We rejeS: the; 
 ^ Fapills, becaufe they neither do, nor can, teach the pure word of 
 ' God : and they on the other fide mortally hate, and perfecute us 
 
 * aspeflrilential Hereticks, and feducers. What can be doneiii^ 
 ' this cafe ? Muft every fanatical fpirit be licensed to teach what he" 
 
 * pleafes ; whereas the world can neither liear nor endure, my do- 
 
 * clrine [_any better than theirs f\ — For tho we openly profcfs witlr 
 ' Vauly that we preach the pure Golpel of Chriil-, it avails us nc^ 
 ' thing ; and we are forced to hear thar this profeHlon of ours, is noL 
 ' only proud, temerarious, and vain, but blalphemousaKo, and dia- 
 ' bolicaj ; on the other fide to Fubmit our ielvts , and jeild to the* 
 
 * fury of our enemies, is to make both Papifts and Fanaticks grov/* 
 ' proud and infolent : thefe, by bringing upi and teaching, whair 
 
 ' the world never heard before; thofe, by obtruding again an^f •• 
 ' confirming Uirir old abominations, To this again lie briefly rc-^ 
 
 p^iesi: 
 
^6 Concerning Luther^ and 
 
 plies : — ^uifqut ighiir videat^ u-t certijjmus fit de fuA vocathne, & 
 do^rinit^ iit cum Jpojlolo certijjime^ ac fe^uriffime atfit dicere ; ' Ettamfl 
 ^os aut Jngelu$ eCcetokc. " -Let every one therefore take great 
 ^ care to be molt certain and fecure of his vocation and doftrine, 
 f alluding tc what the Jpojik faith, Gal. 1.8,15.] ^^^^^^ with all fe- 
 
 * curity he may venture to lay with the Apoftle, Tho an Angd from 
 heaven &c. The fumme of which triple Reply is agreeable to our 
 former obfervation : — Certijftmus fum de meavocatione& docirina: 
 ^' I am moft certain of my vocation and doftrine. And — Hoccer- 
 tefciOy quod htimananonfuadeOy fed divina) '^ This I certainly know, 
 
 * that the things I teach, are not humane, but divine : and the ap- 
 plying to himlelfagainlt the Fathers, the anfwer of St. PWa- 
 gainft St. Peter, and others, — Etiamfi vos ant Angelus de C(elo &c. 
 '^ Tho an Angel from Heaven &c. as if like this Apoftle he alfo had 
 fbme extraordinary calling to his Miniftery ; or, as if his opini- 
 ons were hke his faith ; that being allured of their truth, makes 
 them truth. 
 
 '^. 24. And this prefumptlve certainty, and plerophory this man had, 
 n. J. not only of thofe tenents of his maintained againft the Papilts, but 
 Of rhofe in thofe alfo maintained againft any other Reformed. In his great- 
 ^linSJr ^^ Confepon anfwered by Zuinglius, wherein he maintains Con- 
 ag.inftother fubftautiation, hc faitli : Siincertus,& ohfcurus contextus^ & fenfus 
 Rcforir.ed- o7nnino habendjis ; ilium fotius habere velim, quern ex Dei ore fr ogre f-- 
 fumcertefcio : ^ If it be neceffary to have fome context or fenfe 
 ^ that is obfcure, above all others let me have that, which I am cer- 
 ^ tain comes out of God's mouth. The Landgrave of Hajfe calling 
 the Affembly at Marpirg of the Saxon and Helvetian reformed Di- 
 vines, chiefly inviting Luther to it, he returns this anfwer; Nihil 
 frucius ex Colloquio fferandum^nififars adverfa accedat animo cedendi : 
 -. ftquidem cedere ipfis non pojfe , qui cert us ft de Verbi fententia : ^ There 
 *" is no good to be hoped of any meeting, unlefs my adverfaries 
 ^ come with a mind prepared to yeild : for tis impoffible for me to 
 
 * yeild to them, being moft certain of the fenfe of the word, [i.e. of 
 hisConfnbflantiation, {Here 1 cannot but put him in mind of an Ob^ 
 fervattonhe makes ("Colloquit) c. ^i- p. ?52.) of fome other Sectaries 
 of his time, PMth whom he had much bickering : ' who ("he faith^ were fb 
 ^ fpiritually bewitched by the Devil, that they were fo far from 
 ^ confelfing and acknowledging their Errors,that they freely boaft- 
 ' ed , yea would not ftick deeply to fwear, that they have the moft 
 
 ^ "^ affured truth. And when fome of them be confuted by many fen- 
 -^ tcnces of Holy Scripture^ (efpecially thofe that are the chief, and 
 
 ring- 
 
the Original of the J{eformAtiott. ^ 
 
 ^ring-leaders of fuch Hcrcfies': yet all labour is lofl; for they 
 
 * quickly have their gloircs, \v herewith they make babling and idle 
 
 * Op[X)!itionsai;ainll the lentences of Scripture; inlbmuch that by 
 
 * our admonitions they are not only nothing bettered , but are tha 
 Monger, the worle obdurate, and hardned. This (fiith Luther) 
 ' Ihould I never have believed, (^that the Devil in fuch fort could 
 
 * trim up his lies, and make them (b like unto the truth,) if the o* 
 
 * pen experience of thcle times had not delivered the lame unto 
 
 * me. A Lis ! rvhat hcfw in other Sy rvhyfinred he not in himjclf, Jlrsg- 
 ling from the Church f 
 
 Carolojladins, upon fome provocation of ill language, taxing /• ^4» 
 Ibmething in his doftrine concerning the Eucharid, as they were n- V 
 together in an Inn ; he prefently grew fb hot, and impatient, that 
 he challenged him to a publick Encounter of writing oneagainfi: 
 another; and the other defiring to have this controverfy rather 
 privately compofed ; He, too confident of the victory, in a war 
 that hath laited ever fince amiOngfl: the Reformed, and divided 
 them mto tn-'o bands even untill this day, further obliged his adver- 
 fary to it, by delivering to him a Crown of Gold, as a gage of the 
 quarrel. — Ex concitato ijio mimi fervor e (faith Hofpinian Hift^ 
 ^Acrarn,2.part,fo, 7,2.) anretim nummnmextrachtmex fera ipfi [Ca- 
 roloftadio] ^^fr^[Lutherus], inquiens\ En accjpe, & quantum pa- 
 tes animofe, contra me dimtca. Q^ad ttji recufaret primum Carolo'ta- 
 dius, & rem coT^nittoni put permittendarn moncret^ac pttcret \tandcm ta- 
 men cum urgeretur^ hunc aureum nummum accepit^ & marfupio fio re-- 
 fondiditi Y.\m\\qxo manum in fponfionetn pa'Ja & fufept£ Contention 
 nis porrigens : pro cujus Confirm^tiont Lutherus ipfi vicifjim haujlum 
 vintpropinavit^ &c. — ^ In the heat of his panion he \_Luther'\ 
 ^pulledTout of his purfe a Crown of Gold, and offering it to the 0- 
 W\Q.x,\C.Arolo(lAdJLus^ Here, take this, fays he^ and do thy worft 
 
 * againd me. And altho Carolofladius Hood o!f at firft, and defired, 
 
 * and asked him to confider a little better on it, yet at lalt being 
 
 * more provoked, he took the gold, and put it up, and gave Luther 
 ' his hand, to fliew he accepted the challenge, which Luther {^ox his 
 
 * part ratified with a glafsof wine. And — Hxc.ChriHiane LeUor^ 
 fuerunt tnftlicijfimi ij?ius c^rtaminis, quod ex pa:/o & fponfionefufcep-' 
 tum^ tot jam annis Eccltfiamgjavijfime exercuit^ tnfaujla aufpicia : qu.c 
 fi qui/dfligenter , npudje animo^ fepofttis afftviibus^ expendat ex quo 
 fpiritufucrintprofcia^tantorec^ius&^quius, non folnm detoto hoc 
 ctrtajmne^ U'dttiam dc Pokmicis Vx\X.\\Qn fcriPtts^ in quiOKS^quodfemtl 
 ininvidiamQcLXo\oi^^^^^)& advt:r£ariOrHmJuorum odio defendtndum 
 
>i^S tonccrning Luther, and 
 
 fifcepcrdt^ qnocifw modo affenre, & tueri, quamcuiq^am o^imone fih 
 ^^ejfjfTe zidere maluit^ eft judicAturus . &c. '' Thefe were, Chriltian 
 
 * Reader, (^^/Holpinian^^e/ on) the unhappy beginnings of that 
 'unfortunate contention and ftrife, which. undertaken by pad and 
 
 * agreement, has now for io many years grievoufly torn our 
 ^ Church : which things whofoever, fetting all biaffed aflfeciions 
 ' afide, fliall ferioufly ponder from what fpirit they came, fliall be 
 '' much better thereby able to judge, not only of this whole quarrel, 
 n^ut alfo oi Luther s other Polemical writings *, in which whatlbe- 
 ' vcr he has once fet down to the prejudice oiCaroloftadins,o\: other 
 ^ advcrfaries, he fliall find him defend, and hold it, any way rather 
 ^ than to feem in the leaftto yeild to any. Neither will he here- 
 
 v^ ' after much admire (fuch is the lamentable ftate of humane frail- 
 
 VtyJ why L//^^er appeared fb vehement, and upon occafions fo va- 
 'rious and changeable, in this his aftefted paiFion for contention 
 Si nd victory. {Froftciamg more eagerly the conquefl of his Enemy, 
 ^ than the difcovery of TruthS\ 
 
 /. 25. For his cenfuring and condemning fuch other teformed do» 
 
 ernint''i!i^ ftriucs as wcrc contrary to his own, as freely as the Roman, pro- 
 
 :n;iir;ng& ^lOuncing them Hcrctical, and upon this, removing them from his 
 
 ^T^'"!^' r Communion , as fathering alfo on the Devil whatever opijiions 
 
 t>.!oih:rre- differed from his, and making efj^ecially all his Proteftant adver- 
 
 tormcd cp. iarics Sathauizcd, Supcr-fcithanized, and throughly poiTeffed by 
 
 pfing hini. Jiin^^ anjamongll other ill names, frequently alfo caUing them 
 
 Devils: See what Oecolampadius writeth concerning this to his 
 
 friend Tuuinglius^ (£^. ante refponf, ad htuh. Confejj,^ — SuavijfimA 
 
 (^faith he) amiciffimaqtie^ finon etiam freqt^entijfi?7ta^ //^;^^ Suermeri, 
 
 Nebulones, Da:mones, & alia hu]iis generis qtiamplunma^ qiu^ quam 
 
 in'^rma fit humanct nature conditio^ nos erudire dehent \ ^ His moft 
 
 ' fv/eet and friendly terms, or at leaft mod frequent, are SitermerSy 
 
 ' l^paves. Devils, and other fuch like, which muft be a document 
 
 ' to us of the infirmity of humane nature. Neither did ever any 
 
 yet, I think,in his inveftives and reproaches ufe this word lo much 
 
 as he hath done, boldly pronouncing alfo of Oecolampadius^ and o- 
 
 theradverfariesof his, whom, he heard, died fuddenly, that they 
 
 wtre [Ir angled by the Devil. (^See below /. 52.) See his anfwer ad 
 
 Argent men fcs, — Kefpondi-renonfojfe^ ft da?nnare von liceat \ ^ that 
 
 ^ twas in vain for him to aniwer, without they would giVe him 
 
 ^ leave to condenni. And-JllterutrosejfeSatan^miniftros^vclipfvSjvel 
 
 fe ; ' that either they [the 7jiinglian Divines'\ were the minilters of 
 
 ^Saihan. orhehimlclf \Luther,~\ zlnd ellewhere, {-Liher contra. 
 
 Sacra^ 
 
 c 
 
 ccn 
 
the OfifJ»*t!o/the ReformdtloK, /i^ 
 
 Sdcramcntdrios, ) Hxreticos ferh cenfemu^^ & alienos ab EccUfia Dti 
 Zuinglmnos, cr^. *' Wc do witliout all qudlion judge the Z*//;/* 
 *^///tA;^ to be Hcrcticks, and aliens from the Church of God, c^c 
 ^nd — Q^icurique credere nolit, i?J Euchdrijlia pdmm (po/t verba Con- 
 (etrAtio'/us) t[fe veruwy d^ n.ituyalc Chnjli Corfm^ ts a, nie dbfiimnt 
 EptfioliSj fcrtptiSyvel fcrmonej neqtie ulUm mettrri expccUt communio- 
 ntrt^: '' whofbever does nor believe that the bread in theEucha- 
 
 * rill (after the words of Conlccration) is the true and natural bo- 
 
 * dy of Chrilt, Ice him never dare to write or fpeak to me, nor'ex- 
 
 * pe£l in any way to communicate with mc. And in his Con- 
 felffoparvay he faith, ~fe nitlliusfafiatict^ (five is fit Stenkfcldius,y7i/e 
 Zuinglius,//z'e Carololtadius, //i;e Oecolampadius, five quifquam 
 Alius hcvreticus i^ii^^tyOr. .unrdnf ) hoc efly ChriHi hoflis, & bUjfhemi^ 
 confortium re cipere^ nee liter as ^ libros^ (dut at tones ^ benediHiontS^fcrip- 
 tioms, aut norninationera^ intra animi [ui ptnetrdia admittere^ nee vifti 
 fi'el auditu dignari, dccrtvifi^t : ' That he will neither keep companv' 
 ^ with any Fanatick, ( whether it be 6>e;?/eV^///.f, qy Z^dn^lins^ or 
 ^ Carolojtadius , or OecolampadinSy or whatfbevcr other Heretick, 
 ^afTi?i>G^- cir»7TO'77^c, i,c. bread-eater y irinedrinkcr^) that is, with any 
 ^ enemy of Chrift, and blalphemous perfbn, nor receive either let- 
 
 * ters, books, falutations^benedicliont>, or writings from tbcm, nor 
 ' even name them,or vovichfafe fo much as to hear or fee them. Jb. 
 Nemimmpro illis orarepofie^ peccarc emm eos ad niorteyn : ^' thatnone 
 ^ can pray for them,bvCaiife they lln unto death. lb. -Malle ctnties 
 difcerptj velcom'hurij quan illorum do:irin£ conj entire : ' that he had 
 
 * rather a thoufand times be torn in pieces, and burnt, than aiTent 
 ^ to their doctrine. — And — Hoc tejlimonium ^ luncqite gloriam ^d 
 Tribunal JtfuChrifiifecum allaturnm^ quodSiicvmi^rljSy Sacramento - 
 r//w ^f^ej,Caroloitadium, ZuingUum, Oecolampadium, Stcnkfel- 
 dium, ecrunjq; difcipKloSy'Y'i^^un^ & nbicunqnt fint^ toto peel ore dam^ 
 narit atque v'tarit : ' that he would carry this tcftimony and glory 
 
 * along with him to the Tribunal of Chrift, that with all his might 
 *and main he had condemned and avoided t\\^:,S'ermers^ enemies 
 ^ of the Sacraments, as alfbCVtp/^y/^^/W, Zj,iin^lins^ OecoUmpadtw:^ 
 
 * StenkfeldiuSy and their difciples, wliether at Lur ch^ or'wherefee*- 
 ^ ver e!ie thev be. And concludes his ma]or Confefiion with a Pro- 
 teftation ; 'That if at any time hereafter, I (liall fay or write o« 
 
 * therwife than iu)W I hold in this my Confeff/onj (efpecially about 
 ' tl'>t Sacrament, ' it is falle, and comes from the Devil. He is (aid 
 alfoin his later time, perceiving ibme variety of opinion, efpecially 
 by M/^;?i;7/'c?«VinditicrenGy,to begin to fpread it lelf at JVirte^^er^ 
 to bavenKdiated aprefcribed form Qfdocirine,(tho contrary to his 
 
 H -former 
 
former princIpIcs„J in which , pq/iis aliter quam ipfefennret^^ WIr* 
 tenbergo; ^w^ duratnynm ; ' if any Ihould be of a contrary opinion to 
 ^liim,h^fiiould not ftay at Wirttnhrg. Upon which forefeen by Me- 
 Uncihon he writes thus to Calvin : — Totosjam mnos viginti exfecto 
 exiliayproptereaqnodoflendi me ti^^xArtldj^ no^prohajfe: 'Everyday 
 ^ for this twenty years have I expeded to be baniihed, for (hewing 
 ^ a diflike to d'pT^Aarettf, /. e. Bread-worfhip. [He means of the Luthe- 
 ran party. ^ ;See Ho/pinian.fol. 193. &c, and 249. And all this he 
 faith chiefly in oppoiition of or to Calvin s way of Real prefencc; 
 how orthodoxly , how certainly, let Calvin s followers judge ; and 
 by this judge of the certainty of his other dodrines alfo, fo autho- 
 ritatively maintained by laim againft theformei* Catholick Church 
 of God. 
 
 jj.26. Therefore for this great fault of felf-pleafing,. and confidence in 
 \vh:rc aifo his ow^n opinious, and expofitions of Scripture ('when, as they fay, 
 c! Jroca'! '^' ^^ ^^'^ grofly erred j ; and for the frequent contradidions obferv- 
 G-niL-res of cd iu liis former, and later writings, inconfiftent with fuch certain- 
 2^.:rd for :c. ty, yet which he always pretended, as much in his firft ^till thefc 
 recanted) , as in his lall, Tenents ; as likewife for the varying of 
 his doctrine according to his adverfary; expounding Scripture a 
 contrary way , as he had occafion to make ule thereof againft the 
 Church o^Rome., or againft his anti-fefts Reformed ; of which fee • 
 many inftances in Hojfinian^f, 8. &c: I fay, for all thefe, he hath 
 not efcaped a heavy cenfure even of his brethren, when they fouud 
 themfelves to fuffer from fuch his exorbitances. Thus fpeak of him 
 the Tignrine Divines in their Confeflion: F r of rii cerebri figment it 
 njqne adeo illi placenta ut quotquot tlla^ hand [ecus ac Dei Oracula^ & Re^ 
 'velationeSj non reafiunt, pro afinis hahet^ & nihil intelligere put et\ ^ He 
 dotes fb far upon the fiftions of his own brain, that he takes for 
 
 * mccr fools and affes, allthofe, who receive them not as Oracles 
 ' and divine Revelations. And again, — In omnibus Correptionihus 
 fnisplurimummalignifpirituSyquam r};inimum vero amiei^ o* faterni 
 a?iimi deprehenditur : ' In his reprehenfions you may frequently find 
 
 * marks of a malign fpirit, but little or nothing of a friendly and 
 ^ fatherly affection. And thus Conradus Gefmrus in his Bibliotheca : 
 — llliidnon efi dijfimuland imvirum effe Lutherum vehementis tnge^ 
 niif impatientcmj dr qui^ nip per omnia fibi confentientes^ ferre nefciat ; 
 ^ It cannot be conceafd, that Luther is a man of a vehement Ijjirit, 
 
 * impatient, and of fuch a humour, as ctm indure none but thofe 
 
 * who fide with him in all things. — And thus Tuuinglius^ inre'p, 
 Ad lib. Luther, dt Sacrament, as to Protcftant Controverlies, accufeth 
 
 hutherj 
 
the Ori^ln/tl of the 7{eformiitiof7 , 4ft 
 
 I.////;erV nc\rExpofitionsoF Scriptures, for as erroneous as confi- 
 dent. — Tn le^cs fngis^ jtfXtA quarum Prxfcriptum Scriptt4r<x fancl^ 
 ifttcUigi debt ant ^ qu*ts alioquin in tuofcn[u minus tucri ac ajfercre potcs. 
 Eafl'raditionts prx/cr/b/Sy qux Dei vcrbam niffqUiVn tradidit ; ncctr,x- 
 dit.ts quoqut ullo modo admttttrc, ant ferrt pott fi : You iVame kws to 
 
 * your felt ibr the underllanding of the Scriptures, which other- 
 
 * ways you would not be able to affert, and abett , in the fenfe you 
 
 * would have them. You prefcribc liich Traditions, as never were 
 
 * delivered by the word otGodjUor can be fuftcr'd or admitted by it. 
 And again in his anfwer to Luther* s Confeffto magna^p.^jS. £»(laith 
 he) /// totum ijlum homtmm Sathan (Kcupart comtur ? cmn in verbo'ni?n 
 fenfumifcrefallituyj&crrat^Dcieftj ut ipfiim excnfct^ & pro jpfo fa- 
 t/sfac/at : ' ik'hold (fahh he' how v/holiy Sathan has poirdsM that 
 
 * man ! when he grofly miiiakes the lenfe of the words , no lefk 
 'than God muft be brought upon the Stage,to make the excufe,and 
 ^ fatisfy for him. Again , — CUndtHinu?n qiwddrm tffugium fibi hoc 
 modo pr.ipnr are conatur^ hoc videlicet ; Si fediit'his ant faljus fimi^ Dl/:s 
 mefeduxtt^ & fefeliit, nam httjus verbo me totum conmnferam. See ^^ A 
 
 * fecret refuge upon occafions he thus prepares for himfelf ; If I am 
 *- feduced, fays he, if I am deceived, God has f^ducedme, God has 
 ^ deceived me, for to his word alone I gave my felf over. And in 
 
 * the mean time he does not confider, that the very Pope oil{ome, 
 ' and all other Hereticks may fay the fame. &c. And again, — Non 
 ex verbis ??;odo, qn.e nonalia arma^ quibus Je dtfendat^ quam conzitia^ 
 ■probra^ & tmmites increpationes continent^ vertim ttiam ex ip[is fcnten- 
 tiisy & violent a Scripturarum tract at ione^ ipfum^non aliquo Fundamen- 
 toverefolidoinniti videre liceat. Tot enim fententioi abfurdits^'iic, 
 ' You may gather, not only out of his words, which have no force 
 
 * in them, bcfides ifrong calumnies, andmercilefs reprehenfions ; 
 ^ but alfb out of his citations, and perverfe ufing of Scripture, that 
 
 * he is not grounded upon any folid foundation. For lie brings lb 
 *many weak and abihrdfentences to confirm his doctrine, tliat if 
 ^ they were true and infaUible , all the knowlcdg we have of God 
 ' would become obfcure, ail the authority of Scripture would be 
 
 * called in queftion. 
 
 Concerning the inflability and flucluation of his doftrinc, not- ;^.?. j, 
 •withftanding that whatever he held for the prefent of that he was j.Cunccm'' 
 moft^ertainly aflured, thus Hofpinian Hijloy, Sacram. parte altera JJ'If^/jI'V^r 
 foLx, — Per totamvitamtamvarius , & fibi dilftmUisfuit in Art i- hisdo^irircs 
 culo de perfona Chrijii^ prjifcrtim autcm de facra ejus Cwna, ut mint- 
 -fnitm quinn;fententu de ilia infer iptis ipfi/'srepcnantur : 'thi'OUgh his 
 
 H 2 whole 
 
5 2 C&mtrmng Luther, and, 
 
 '-'whole life he was fo various, and contrary to himfelf in that Arti-^ 
 
 * cle concerning the perfoa of Clirift5erpecially touching his laft Sup- 
 'per^that you may fee in his writings at leaft five different opinions 
 about it. And/i>.i2. Eadem variety, & inconfiantia, & crehnt 
 tanqii^tm tcmfeflatum^ fie ftntentiarum commutation in aliis moqiit de ■ 
 Sacramento Euchariji i<£ aYtiadis^ 4 1 «^ Luther um, infui^jcrtptisinve^ 
 nitur: * The fame variety and inconftancy, and change of do^ 
 
 * ftfines, as of the winds, may be found in Luther sothtr writings, 
 ^ concerning other articles of the Sacrament of the Eucharift. So 
 foL 8,9. lieobferves, that he perfecutes thofe Expofitions of our 
 Lord's words, Jt?. 6. — Caro nonprodejl quidquam^ ^ the flefli avails 
 nothing; andof St. PW, i Cor. 10. -Fanis quern frangim us , 'the, 
 ^ bread w^iich we break; when thele brought againft him by his. 
 Reformed adverfaries, Carlojiade^ and Zuinglim j which himfelr 
 formerly gave againft thePapifts: — and 16 he obferves/J. 12. 
 -that when he was in contention with the Sacramentaries, -tanto 
 impetu ah tltiSj quihti^ indignahatur^ defleait ; ut rurfus^ ad iff am ujque 
 Tranfuhflantiatiomm^ quamfubPafatu approharat^^ fojlea de ea dubita-. 
 rat J tandtm abjeceraty tanquam fluBus marinus ad f copulas allif us y. re- 
 volver etur. Cum autem urgehatur &c. Corporis Chrifiiy turn demum^pCH 
 tius qnam fe victumfate^-etur^ in mediam paludern uhiquitariamfe pra- 
 sipitem dabat : ' from thofe he was incenfed againft, he flung away" 
 
 * with that violence , that he even caft himfelf again upon Tran- 
 ^ fubftantiation ; which,when a Papift, he had approved^afterwards 
 
 * called in queftion V andlaftly thrown away, tofled thus to and 
 ^fro, like the waves of the Sea, rolling to, and dafhed from the, 
 •^ rocks. And again, when lie was urged with ChriJPs body 6^ c^ 
 
 * rather than feem overcome he would caft himfelf headlong into 
 '^ theabyfsoftheUbiquitarians. -The fame thing Z///;^^////^ com- 
 plains of in his Preface to hisanfwer to Luther^ Confeffion. -Con^ 
 tentionis d^flu eo fe ahripipatitur ; ut ea, qua ante pie ftmuly & bene 
 tradtta ah ipfo funt ,potiu^s fubvertere velit & negare, quam ab inftitma 
 fuo vel latum unguem cedere : ' He fuifers himfelf to be fb carried a- 
 ' way with the Ipirit of contention, that rather than yeild a hairs 
 ^ breadth, he would deny and fubvert what he had well and pioufly 
 
 * eftablifhed before. This from /. 2 1 . ofLuther^s great confidence 
 or certainty in his own opinions, attempting upon it fuch bold Re- 
 formations ; and of his violent condemning of all Adverfaries and 
 Anti-doStrines whatever ; and of the fm.all rcafon which hiliowa 
 fellovz-Reformers conceived he had for either of thefco ^ 
 
 /.28.Fron^ 
 
rljt Origind of the KcformAtlon* 
 
 From tills Self-preiiimpnon of his alibis dicovcrcJ in all his j) _ , 
 ^xninv''^ th<xt-ar/f.tr/! ucioyfr a, i/fd;g//alw J clawor, mentioned by tho .^ ' ^- • 
 ApolUc, Ef^h. 4. 5 1 . a iuoll ihangc, quarrcllbm, reviling (lile, iiercc 
 and impatient ol any coLixion, or eontradiction ; not fparing his r..;,i.ti ip- 
 Spiritu 1 Mother the Chureh that brought him lortii ; nor hib Spi- '"jj'jj^gjp.'j 
 ritual Fathers that made him a Chrillian, a Prieih He the firll: that Conrrovcr- 
 Ib openly pronounced the preient Catholick Church the Whore of •y\\n^nss» 
 B^tbylon ; and the ]i\\\\o^ oi Rome the prime Patriarch therein, An- 
 ticlirill:; the Biihopi>, AntichrilFs ApolHes > the Univcrlkics^- 
 Stews. See the railings of his Book entitled , —Contrxfalfo-nomi- 
 rjatumOrdimm Epfcoforurn, Not fparing the Suprcam Civil Magi- 
 itrates ; not Kings. See the Railings oi" his book written agaiall 
 Hen, S^h not fparing his younger brethren of the Reformation, 
 and his own dilciples, when they modellly taking that liberty in > 
 Ibme things to dilTent again from him, which himlelf formerly had- 
 taken to diiTent from the whole Church-Catholick ; and excepting 
 their difference in judgment as to fome points, otherwife by all 
 poffible means courting his friendlliip. See the Railings of his Con- 
 fejfio magna^ 2,nd parva, written agaiinft them. '-Above all not 
 fparing his brethren the Religious, into whofe bofom and educa- 
 tion very pious (if we may believe himfelf) he was fo charitably 
 received in his youth. In whom not\\*ithftanding he cenfures, 
 and every where declames againft, afliions and works externally 
 good, as their faftjngSjwatchingSjSinglelifejftrift obedience to their 
 Superiours commands, often reiterated prayers, &c. as done out of 
 hypocrify, with much inwsivd-diffidentia, dnbitationey f avert, odic^ 
 & blafphtmicx Dei, [to ufe his own words , and tfjM becaufe they 
 n^anted hts m\v faith~] ; donz with an intention of meriting their - 
 falvation by them, and not expeding, as tlie Remiffion of their c-- 
 ther fins , (b of the imperfections of thefe. very works through 
 ChriiVspafTion, and merits: their Celibacy, as lived-in -with all 
 Hncleannels of fpirit, ('tho he confeiTed his own, when a Monk;,, 
 void of any fuch ftain) ; their prayers, as (aid or repeated by rote 
 without any inward attention of mind accompanying them: things,, 
 of which he could have.no knowledge, and out of charity ought^ 
 to have judged the contrary ; or if by (bmc outward circumftanccS' 
 he might diicover the intentions of Ibme, yet from this could liavc 
 no fufficient ground to charge all , and to inveigh, as he doth at a. 
 Mona!lick life in general upon this fcore, that their good works 
 yet wc: c not well or rightly done by them, 
 
 ^,29, Fgiv 
 
^4 CoHca'/^ir^g Luther y a;;d 
 
 y.29. For this great fault when much reproached by his Enemies, and 
 often admoniilied by his friends, inftead of amending it, fometimes 
 he juftificd it, by the example of our Lord, calhng the Jews an aduU 
 terom ge?7eYatton^ a generation of z^z/erj-, children of the Devil; and 
 ofSt. PW calhng" his Adverfaries^ Dogs, foolijh talkers^ feducers, 
 unlearned ; imo qui f faith he J JH, i j. g.io.Jic tnvehaturin Pfeudo* 
 p-ophetamj utviderij^ajfttinfanus: * So fliarply enveighs heagainft 
 ' the falfe Prophet, Jtl, i j. 9, 10. that one would think him mad. 
 Tid. Melch, Adams vit. Luther. -p. 191. and -opera Luth, torn, i . £/./. 
 291. QThat is, a private Presbyter, when reproaching alihis Superiours 
 and Governours^ the Bifhops and Fathers of the Church, juHifying it hy 
 the Lord of heaven and earthy and who feeth hearts, his reproving his 
 rebellious fuhjects, the incorrigible and blafpheming Pharijees ; and by 
 the great Apojile full of the Holy GhoH (^asit is in the fame verfe he 
 quoteSy) denouncing God'' s judgment againfl a Conjurer blajpheming the 
 Gofpelof Chrifi h as ifrvhen only he eanjhetv thatfuch words are ufed, 
 it mattered not^ by^ or to whom."] Sometimes again he lays the blame 
 of his choler on thofe who, he faith, provoked him to it. Non ne^ 
 gare pojfum f faith he) me efe vehement iorem c^uam oportuit, quod cum 
 illi non ignorant, fane irritarenon debuerunt: 'That I am too paffionate 
 ^I cannot deny,and they know very well ; and fo ought not to have 
 "^ provoked me. Sometifnes alfb he pretends a profitable defign of 
 fuch his padion ; for(^faith he) — qua quiet e dicuntur , cito caduntin 
 ohlivionem^ nemine ilia cur ante, f See Adam. vit, Luth J endeavouring, 
 itfeems, to add weight to his words by perfonal Inveftives, as 
 others by Oaths. Add to this, that the fault is not obferved in his 
 latter time to have decreafed in him , but to have grown with his 
 age ; and his laft writings to have bin moft violent, and paffionate, 
 fas his Confeffioparva, w-ritten but a little before his death, j tho a- 
 gainft thole, whom his friends thought of all diffenters from him 
 the moft innocent, that is Xuinglius, Bucer^s, and Calvin s party. 
 So when by the impDrtunity of his friends he had written three or 
 four fubmiffive letters ; onQ to Henry the %th^ (after that his bitter 
 book written againft him j ; and another to George Duke of Saxo^ 
 ny ; another to Cardinal C^jV/-^;^; and a fourth to Erafmus ; thefe 
 only inftead of his other contumelious writings, he is faid to have 
 repented of, as doing fomc prejudice to a juft caufe. Adam.vit. 
 Luth. p, 132. 
 
 /•J^* If you would tafte a Httic the malediccncy and bitternefs of this 
 man's {[)irir, (which thofe who do not examin can hardly believe) 
 do but look into thofe two books of hiS; which of all other one 
 
 would 
 
 So-^nc In 
 
 <■■.-,: 
 
the OrigiftAl $f the T^tformMicm, t > 
 
 would think he niouldhavc written with moft refpcft ; that Cpn- 
 tra HcNrict^'n F^egcrn yUigltx\ bccautc a lung; and that againil 
 Xui/igltfis, OccolampjdiuSy and Bucers party, his ConftJ]'o parva ; be- 
 caufc thcfc his brctlircn reformed: the latter alfb written when now 
 his blood was ehill, and cold. In one fingle leaf ofhis Ibrmer book, 
 taken at advcnturej"^/.^ jS. edit. Wirttrib, i 562. I find all this rail- 
 ing fturt'againll that Learned Prince. — El'mguis defmfor^ linguax 
 innugis. ~Kcx pro fuomore fdtis fortiier mcntitur. -V^udU & indoU^ 
 hd'tcus. -Ct'.m ohjluixta, & impndentt neaitttia Henrici Agendum, -Non 
 hie mentitHr?/wdo^ficutJcurrxkvilJ?nns ; ftd num audet, ntoic fmgjt^ 
 &c, ut mquijfimum nehulonem [inon faperAt .^ctrte tgregie aquat. -O^od 
 virnle?itum& mqu.vn hunc 'rhon\iii3.m /enfiffe hoc argf/me;fto quod 
 &C. — A'thil potejl pro ingeriiofno nifi perpttuo merit iri^faliere, [imu- 
 lare^illudere. — Revelemns Jceleratam hanc, & Regiam neqintiam. 
 — LarvatusThomifta Anglovum. — Non in anlrno ejus feint ilLi bom 
 *i'iri. — Sophtjitca ?nalitiaj & impudentia , qu£ de indiijiria adi'crfus 
 cognitam veritate?n infanit, — Plane ua^ EleHionis ijh efl Satanji, 
 — Totus [ut!5 bUfphcmus & facrilegus libellns. — Cavcndus ut fentt- 
 7ia n.ortis. &c. ^Jejune Defender of the Faith, copious upon a tri- 
 *fle. -Tke King,as his manner isjliesftoutly enough. —A rude and 
 
 * ignorant Laic* — We have to do with Henry ^ obftinate and im- 
 
 * pudent knavery. —Here he not only lies hkc a w^hiffling buftbon^ 
 , but (bmetimes he is bold and daring; fometimes he feigns, &c. 
 , infomuch as he fairly matcheSjif not outdoes thegreateft villains, 
 ^ — That this virulent rafcal of a Thomiil was of this opinion, I 
 jhavc this argument for it &c. —His only talent is in perpetual 
 
 * lying, deceit, counterfeiting, buffoonery.' — Let us unmask this- 
 'wicked and rruely Princely knavery. — Enghnd^s Thomilt in 
 
 * difguife. — Not one dram of an honeft man in him. — Malici- 
 
 * ous Sophift ry and impudence, thus to fet himfelf to rave againft 
 
 * the known truth. — Certainly this man is a chofen veflel of the 
 
 * Devil. — His little book top-full of facrilege, and malice. — To 
 ^be fliunM asthefinkof d^ath. — Not millake but meer knavery^ 
 ^ and inveterate malice, bent upon lying and blafphemy. This is 
 the extraft of his raging choler in one leaf taken cafually. How- 
 much is there in the book ? Now you may be pleas'd to call to 
 mind his Rule, —Q^t quiete traciantur'kQ, and joyn anorher 
 with it, Cahimmarefortitir^aliqutdhiirebtt, 
 
 Concji ning the other book I mentioned, his ConftJJiop/irvx, thus /• 51, 
 heavil)' cumplain the Tigurine Divines, in the Pretacj of their Apo- n. i.- 
 iogy written upon it ; Liitllus hie tnnta Di dolor um ntqueftleclifiimo- 
 
 rums 
 
[^6 CoHcernmg Lutlier, and. 
 
 rtim^ & dChrifiiana fide imprimis abhorrejTtinm convitiorum coplafcd" 
 tctj tiinta vtrhorum immode -la, faditatc^ & impnrrtate turgtty tanPO 
 deniq:^j iracundiit^ maledicentia, fur or i^^ & infani^ im^ttufurit^ ut 
 ^notqnct: tllum legere dignantury (modo non i'ofi quoqnt cum illo infam- 
 recojperint^) ncnfwegruvi ammornmjiuport, infdix hoc^ & inaudi^ 
 ti!?n hacienus exemplnm admiraricogimtiir \ &c. * So fraught is this 
 Mittle book with nick-names, as Devil d"^. and other unchriftian 
 *-terms of reproach, pickt out of the choiceft Authors ; fo cramm'd 
 
 * with lewd, natty, ribaldry-ftuff; nay fo ranting and thundering 
 ^ with anger, maledicency, fury, and madnefs ; that none ('that is 
 ^ not as craz'd as Luther himfelf) can read it without great admi- 
 *^ ration and aftonifliment at fo unfortunate and unheard of an ex- 
 ^ ample: To fee fo great a man in his old age, after having been 
 
 * inurM and taught by long experience, and with many ftill in 
 ^ great efteem, yet fo hurried away and tranfported with unruly 
 ^ paflions, and that in fo unfeemly manner, as to render himfelf vile 
 
 * and contemptible to all fober men. EKewhere thus they (rc- 
 Jpo/tf, adLuth.cont.Tumngl.) cenlure his great Pride. Prophets & 
 l^poJloU Dei gloria, nonprivato honori^ non fu£ pertinacia^ & fuptrhi^ 
 siiidehrnt : Lutherus a/aem fua quarit^pertinax ejl, infokntia nimin 
 tjfertitr ; & in omnibus corrtptionihus [ms ^lurimum maligni (piritus 
 ,&c. defrehenditnr : ' The Prophets and Apoftles ftudied the glory of 
 ' God, not their own honour,pride, and obftinacy : but Luther feeks 
 ' his own, is pertinacious, and too too infblent ; and in all his cor- 
 
 * reptions there is much of the evil fpirit, &c. And another Xuin^ 
 glian (Conradus Rheg. contra Hejfum^ de coena Domini^) faith, that 
 — Deus'profter feccatum fuperbi^^ quafefe Lutherus extulit, quern y 
 admodum pkraque ejus (cripta tejiifcantury verum illi (pint urn ahjlulit, 
 nt Prophitisillts 3 Keg, Q2. at que ejus loco iracujtdumjfajluofumy at que 
 mendACi-m (p ritum dedit \ *God for Luther s pride, and vaunting 
 ' himfelf in moft of his writings^ hath taken from him as from the 
 ^ Prophets (,3 Kjngs 22.) the good fpirit, and given him a wafpifli, 
 ^ haughty, lying one in its ftead. 
 
 (f.^i. Thus alfoO/i//>(^\vho liked well, and himfelf to fome degree 
 ii. 2. i'^Tiitated Luther\ reviling fpirit,when he wrot agalnil: the Church, 
 yet cenfurcs, and condemns it, when turned upon his own party) 
 in anEpiftle to BuUinger: ( Cah. Ep.p. 325.; — Judio (fiith he) 
 iMthcxmn tandem cum atroci inveHi'v a non tarn invos^ qufrn in nos 
 ■0 ' nes pror'pijle ; ' I hear that L/^r/^eV has wrote a bitter inveQive, 
 ^ not lo much againft you, as us all. Then courfelling the Tigu- 
 r/nCiS to forbear iiim : uVe invicem ft mordmdo & lacerando confume- 
 
 rentur l 
 
the Original of tht Reformxtion. 57 
 
 rtMtMr: ^ lead biting and eating one another, they fhould hz con- 
 
 * flim'd one of another. S^pc dicerefolttj^ fum (iaich he j etiam fi me 
 Diabolum vocxrct, metamtn hoc lUi honoris hdbiturunry ut t/jfigntm Dei 
 ftrvum A^nojcjim : qui tdmen^nt folltt infignibas virtuttbus, it amAgnirs 
 *uitiis LikorAt, Hanc intewptr^tm^ quA tibique tbulitt^ utindm wagis 
 fr^nare jluduiffet ; njthcmcniidm itutem^ qnx tUi ejl irjger.iu, utinAm iH 
 Jjo/lef vtritatisfemper contulifjet ; non etiam vibrajfet in fcrvos Domi^ 
 '9)i. Vtindm recognojcendis fuis vitiisflus of^rc^ d:dif]^t, PlHrimjim 
 illi obfucrttnt adulr<toreSyCi^m ipfequoque nattira ad fib i indulgtndum ki- 
 mis fropenffis ejftt \ I have otten faid, that il^ouid he call mc De- 
 'vil, {_An uftial reproach with Luther,] yet 1 would honour him as an 
 
 * eminent fervant of God ; onc,who has, the great vcrtucs, yet no 
 
 * lels vices. That ovcr-boylingheat and paflion in all his writing^ 
 ' Iwiflihchad ftudied more to affwage , and moderate: and aU 
 
 * waysemployM againft the enemies of the truth, that vehemency 
 ' which is natural to him ; and not have turnM it alfo againlt the 
 ^ fervantsof theLord. Would to God he had been more vigilant 
 ' in looking to his own faults. He met with flatterers that did him 
 ^ harm, being withal by nature over-apt to follow his own fancy. 
 VehementiaingenitAy — and — jidjibi indulgendurn propen[us natura. 
 Thus the evil habits of an unmortified Will arc chargM upon Na- 
 ture : And thus tenderly his friend handles thoie fores, which he 
 could not cover. 
 
 Laftly, hear old Erafmus thus fcliooling him in a letter, (Ep.p, ^. ^i, 
 828.) after he had bin formerly too much a cheriflier of his Novel- *n. 3. 
 ties, and alfo a pattern to him of fcoffing at Rehgious perfons, and 
 other facred tlnngs : thus,.! fay, he in his wifer old age, when he 
 had felt the fmart of Luthtr'^s virulent pen in \\\s fervo yirbitrioj 
 ^--Cnjus ingtnii (if, jam or bis novit ; Jltlmn vcro fie tempcrajli, ut ha^ 
 ilewts in fiemimmjcripferis rabiofiuSj iwo, quod cH detcJtabili^iSy ma- 
 litiofins, Htc videlicet tibi fuccurrit , te peccAtorcm trjfirmum ejfcy 
 quum alibis pojlules tAntum ncn pro Deo haberi, — fhiidfactunt ad ar^ 
 g;i?nentumtotfcurriliAConvitiAy tot criyn'nioj.x mcndaciAy me ^"^nor ejfc, 
 me Epicureum,-we Scepticum tn hts qn.e funt Chrifiianii: profeffionis^ 
 me blafphemum e//e, & quid non ? plufquam ttrtiam voluminis par-* 
 tern his occupAre libuitj dum tuo more?ngtris Ammo, — Illud ?necu7n cpti^ 
 mt'.m quemque difcruciAt^ qnod tuo ijlo ingenio tarn Arrogant i, procaciy 
 fediti\fo^ tot urn orbemexitiAbili di/fidio concutis. — Brcviter fie tractors 
 Evangt'iti CAufamj ut [acta prof An aque omniA com??:ifcca^y &c. ^ What 
 f xlifpofition you arc of, the world now fees ; and to flicw your mo- 
 f. deration youliaveliitherto writ againlt none moreoutragiouHy^ 
 
 I and 
 
5-8 ; CoffcermfigLuthQY, anA 
 
 'and, which is worfe, more malitioufly, than againfl: me. Here 
 ^ you remember your feif to be a poor fmful creature, when at an- 
 
 * ther time you look to be worlhipt as a God, . To the matter ia 
 
 * in hand what are fb matly fcurrilous reproaches, fo many flah- 
 'derous lies, of my being an Atheifty Sceptical in Religion, a hUf* • 
 ^ pkmryd.nA whatnot ? — Above a third part of your Book is ta- 
 "" ken up with fuch ftufl'as this, I fuppofe, to pleafe your ownca- 
 
 ' pricious humour. . — To fee the world rent and torn with dilTen- 
 
 * lion by your arrogant, fawcy, and turbulent wit, is that which 
 ^ grieves me, and every good man. —Your way of handling things 
 ^ of the Gofpel, is to turn all topfy turvey ; as if afraid the ftorm 
 ' fliould blow over. —That which torments me is the publick ca- 
 lamity, difbrder and confufion irremediable; and all caufed by 
 ^ your unruly wit ; ftubborn and deaf to the good advice of your 
 ' friends, but flexible to the fuggeftions of certain knaves,that carry 
 
 * you whitlier they lift. He concludes : — Optarem tibi melionm 
 mentem^mfitihi tuA tarn valde placer et. Mihi oftahis quod voles ^ modo 
 ns tuam mcntem^ nifi tibi Dominus ijlam mutaverit : ^ Were you not * 
 
 * fo much pleasM with the mind you are in, I fhbuld wi/hyoua 
 
 * better ; and till God make it fo, may you wifh me any thing ra- 
 ther than it. Thus he , J. D. 1 526. But alio when more in- 
 dulgent, and not yet ftung with Luther's bad language, he familiar- 
 ly complains in an EpilVie to MeUnShon on this manner. (^Erafm. 
 Ep. p. 630.) • — In doclririA Lutheri mult a me offendunt ; illud impri- 
 mis ^ quodqiiicquidfufcepitdefendendumy ibi impendio vehemens ejl ; 
 nee u?2o^uamfacit fnemy donee perfiratur ad hyperholen. Earn admonitus 
 adeo nan mitigatj ut omnia reddat v^z^Cohudri^. ^ I am difplealed 
 ^ with many things in Luther'* s way of writing, but chiefly in this, 
 ^ That whatever he has once undertaken to defend, he does it with 
 ^toomuchvehemency; nor ever ftops,till he comes to an hyperbole; 
 'and when told thereof, fo little does he mitigate, that he makes 
 
 * things ftill more extravagant. 
 
 This difcovery Cbriftians have of Luther'* s fpirk. And it is not 
 to be omitted here, (cho I ftep a little out of my way to (hewit,y> 
 that much-what the fame may be obferved in the other Co-foun- 
 der of Protcflancy,C/i/'z;^;?, that we may fee they both learnt of one 
 Mafter : ) As may appear to any , that will only caft his eye upon 
 two little dif courfes of his Trdlatus Theologici ; firft, his Antido* 
 turn Concilii Tridentini ; and 2/y, his Scholia on the Epiftle of^Pope 
 Paul I, to the Emperour. In the former of v/hich he frequently 
 Itiles the Reverend Fathers of that Council, — Impudentes^ Stultosy 
 AebulontSjBeftia^fCornutasheJUa^j Jfrnos^ Porcos^ Simias) Impu- 
 dent, 
 
the Original of the T^eformAtion , j- ^ 
 
 ident, fools, knaves, beai^s, horncd-beafts^afTes, fwine, apes , and 
 lucli like; vilifies their |:>errQns, learning, manners, decrees, in 
 fiich terms as theie : — A'tquiicm u/jciamfiaUi Tridontinsivn Sy^/o- 
 gUm obtinnijje. — I'^ix unum ejic z)tr(um — qni non aliquo notnbili trro- 
 reconjptrfks fit. -Nullum ejfe t am nugatortum jigTfftnt urn, quod inter 
 fidci dogmata ah ijlis afmis non cenfeatur, -Non unquam ud crafjiffimi 
 fuhulct judtcto fermitere aufos futjfc fuas infulfttatts , ntfiConctlti lar- 
 vamjpcrajfent oppofitafn fort omntmn oculi^. — Ifios nth u I ones tx fuo 
 iafitt fabric art aufos tft, quod nullum habtt tn vtrbo Dei fundament um. 
 — Nee tamen pudtre ijios Porcos territand/s fmplicibus dtnunttattontnt 
 fttvam intonare, &:c. ' That the Council of Trent had not one 
 
 * dram of faith, not one hne {fpokenofthe 6th. Sejf.'] without fomc 
 
 * confiderable error : No lifition fo trifling but is reckon'd by the(c 
 ' affes amongft articles of faith. — Had they not hoped for the vi- 
 ^ zard of a Council as a blind to mens eyes, they durft never have 
 ^ ventured their fenflefs fooleries to the judgment of the meancft 
 
 * Swine-herd. — That thefe rafcals fhould dare to frame things 
 ^ of their own heads, without any ground in Scripture : and yet- 
 ^ thefe Supine are not aflhamM to thunder out their Anathema s to 
 
 * fright the fimple. — A good many of the Popes fcarcc ever learned 
 'their Grammar. — Hardly one of an hundred ever read over one 
 
 * of the Prophets, Epiftle of the Apoftles, or an Evangelift. — Cer- 
 'tain prating, impudent Monks, whereof fome look lor Miters, o- 
 ' thers for Cardinals caps, firft taught the Reverend Fathers their 
 
 * lelTon, that fb they might chaunt it out to us afterwards. — M- 
 ' rer a noife and brawling together, like the croakhig of Jrijlopha- 
 ' nes's frogs, out come their goodly Decrees, fDiTooth, Vv^hich lience- 
 ^ forth muff be vaunted for mere diftates ot the Spirit. And Elate- 
 Yontmqutmpiam ex Monachisj qui Concilium regunt^ comment urn fuurn 
 recitaffe ; Patres ad fefquipedem ufque auritosj annui^t : ' Upftarts one 
 *of thofe prating Monks,that lead the Council by the nole,and tells 
 ' a tale of a tub ; to which the Fathers, w^ith their ears a foot and 
 'half long, give their alTent. Tliat the former Councils, whofe 
 Decrees they pretended to follow, were held, Pofi extinclam fan^ 
 docJrin^ lucem, quibus meri afmij & crafjiboves intcrfuerunty qm nihil 
 prxje ferebant antiques dignitatis : ' After the extinguifhing the liglit 
 
 ' of found dotlrine '-^ and made up of meer affes and dull block- • 
 ^licads, nottheleaft fiiadow of the dignity of ancient Councils 
 ' appea|-ing among 'em. And — Innocentium tertium cum panculis 
 cornutts i?ejiiis laqueum hunc populo Chxtfliano induijfc, qu:m Patres 
 Tridentini a/lringunt : *' Innocent the ^d, with a few more as verr 
 'bealhas himfelf, brought this fnareupon Cliriftians; and the 
 
 I 2 COUI.^ 
 
6o Concerning LutKer, ^//^ 
 
 * Council of Trent ties the knot fafter. As for their piety and man* 
 ners, — Nihil r/iirum tarn effe audaces, qui nullounquam ftrio divini 
 Jndidi affecfu tAciifunt : ' no wonder of their impudence,that were 
 
 * never touchM with a true fenfe of God's judgments. — Facik 
 ejfe Patrihi^^ Diabolic a fecuriute ehriis ttrnfordes vocare fcenas ; qui-' 
 bus ficcatumftre nullum efl:, nip qui s hominem occiderit ; quibus fcoY' 
 tat 10 vix kvicuLimtfl feccatum^ quihmfoodifiimA lib i dines virtutis funP^ 
 exercittSyqu^e in laude fonunt ; qui nullum occult um confcientiit vulnus 
 jyilo ^fiimant. Hancfententiam abominantur Cornuti Pat res, — Porci 
 ifli in contrartamfartem detorquent. -Non attendunt flulti homines,, 
 ' Well inay the Fathers [[peaking of degrees of Punijhment far fin'] 
 ' drunk with a divelifh fecurity, talk of temporal punifhments,who 
 ^ fcarce count any thing a fin under murder, with whom fornica- 
 ' tion is a meer peccadillo ; and the filthieft lufts virtuous exercifes, 
 ^ and praife-worthy ; who make no account of the hidden wounds' 
 ' of a guiky confcience . — ^Thefe Fathers with horns on their heads' 
 ^ abominate this doflrine. Thefe natty Swine wreft it- to a contra- 
 ^ty fenfc. —Thefe Block-heads do not confider. . 
 
 This is enough. Such his language. of fo many Reverend Bi« 
 n^JopSj his Canonical Superiours alfembled from feveral parts and' 
 nations, fitting in CounciL It is an hard matter that a perfbn fb 
 proud lliould not alfo be erroneous. Neither ufeth he (^in his other 
 writings mentioned before) his Patriarch and the chiefeft Gover- 
 nour in the Church any whit more civilly : — Qmis '^ faith he) non 
 fuflibm magts & Ufidibus compefcendurn hunc imf.uri Canis latratum 
 dtcat : ' Who would not think tticks and ftones the fitteft to quiet 
 ' this filthy barking Curr ? And — Quidtibicum hac S-Apojloli voce 
 fcelefle Jpoflataj imo omnis Apofla(i(Z Princeps \ qui cum dies in ma- 
 chin andts p^rditionibus ^infraudibus excudendis^inmoliendo innocentium 
 exiliOy in de/lruenda Ecclefay S^c. confumis ; reliquum tempus velcum^ 
 Epic ureisfuav iter te obkltas^ velin medio fcortorum grege te voluPaSy 
 in(iay Por^i : ^c. '' W^hat are the Apoftles words fupoj^ the Pope's 
 
 * faying,, That he was afraid with St. Pauly left evil Communications 
 fhould corrupt good manners.^ to tliQt, tliou wricked Apottate, nay 
 
 ' Prmceof all Apottates? for your daily imploj^ment is only plot- 
 ^ ting and contriving murders,inventing fome or other new frauds^, 
 
 * profcription of innocent perfbns , ruin of the Church ^ &c, 
 
 * the reft of your time is fweetly Ipent, either in merriment with 
 'Epicures, or wallowing like a fwine amidft a heard of impure 
 
 •' curtizans, where you neither hear npr difcourfc.of any thi5igbut > 
 
 * what favours either of fome execrable impiety, or rank obfcenity, 
 
 * thereby to provoke thdt thy .fliaaieful leachery ; which thoout' 
 
 worn 
 
tift Original of the Rvformatiori. 6v 
 
 ^ worn and grown impotent with a^e, yet itches ftilL 7 o fpeak 
 this with any truth one would think he mull be one of the Pope's 
 Bed-chamber, and Privy-Council ;and tofpcakit witli any picty,or 
 good confaencc,-that he mull never have heard oi St. Paul's —Ihx- 
 fhrt'/f, I rvift not that he n^/ts God's High-Pne/l &c. Mean while by 
 this let Ibber Protcllants judge, how well this fpirit of their two 
 diief fore-fathers, Luthr, and Calvin, agrees with the charafter of 
 the Holy Spu'it , (cc down before /. i. And whether io great Pride 
 islikely todilcovcr tothe woild any great ftore of Truth, or fa- 
 ther to'betray fuch pcrfons to Ihong delufions? To leave this fc> - 
 cond, and return again to our Prime-Founder. 
 
 Hitherto 1 have fliewMyou, out of his own, and the writings a-, ^2. 
 of other Reformed, the fpirit and temper of this man, and the le- loty , 
 veral Heps of his bold march againlt the Governours , comn\on Hstr^qucnc 
 Dodrines, and Laws of thepreient and former Church. In all J^onrwicr* 
 w^hich he leems to have fuffered moft ftrong Delufions from Satan ; i\- *^^cvii 
 and as he deceived many others, fo to have bin firl.l by him mife- ^'^^^''''^^^^^^^^ 
 rablv deceived himfelf. Which the better todifcover, it isnecef- }^\u 
 lary that I premile the extraordinary negotiations, the familiar 
 Difputes and Conferences , the feveral Temptations and Skir- 
 mifhes, which he relates himfelf to have had with, and to have fuf- 
 fered from, this Enemy of iMankind ; and the manner of his beha- 
 viour in them. 
 
 This then in his deMiJfaPrivataj& SacerdotumVnclione^hQ fj^eaks 
 of the Devil, as of one whofe Arts and Practices by long experi- 
 ence were very w^ell known to him. J me ipfo (faith he J exordi^ 
 riy & confej^iunculam aliquam facer e rn(ftt//i- Qm)ndarn inttmj)ejlx 
 noBeefomno evigilavi, & mox Sat h an hujufmodi d'Ipiitationtm inani^ 
 ■mo meo (^qtitm.tdmodum fciLcet mult as noUes wihi fat is amarukntas^i^ 
 Aierh^s rcddere die novit) mecum inftittut : Audiliie lixcellcnLiifimc ' 
 Dotbor*^ "' lam refolvM to begin with my felf, and make a* 
 * piece of a Confeffion. Once about midnight 1 awak'd, and pre- - 
 ^ fently Sathan (as he knov.s very well how to make me many a ' 
 ^ {ad and bitter might^ thus began a Difputation with m<i in my 
 'own mind: Do you hear (faith he^ mojl Noble Doclor? — And 
 afterward — ILtcillo dicente^fudor fuhortus tfl, & cor mihi tremtre^ 
 & fuhjidta-e capit, Diaholtis fna argument a fort ittr fqere, & urgue' 
 7101-' It, Voce auoquegravi-, & forti utttur, Ntc longis & mult s d(futa' 
 tationcs ejuf modi tr^/tfjguntur^ fed moment uno & qutjlio^ (j;* rtfponfio ' 
 Ahfolvitur, Senfi cfuidtmy O' prohe cjcpert/i'sfum, qi^am cb<aufam illud • 
 nonnunquam tvtn:rc foleaty ut fnb auroram qu/dam mortui in sir at is 
 
(,2 Concerning Luther, and 
 
 fuU invent antur. Corpus tile per imere veljt^guUre fottfi : nee id mod^^ 
 verum^ & anirn/im quoque dijputatwnihus fuis it a t^rgere, & tn dngU'^ 
 flum coar^are novtt, tit in moment o quoque illi excedendtim ejl ; quo fa-- 
 . ne me qiwq; no n feme I ^ tmtum non ferpt^lit. — Credo eqtndem qtiod Em- 
 ferus, & Oecolampadius, &c. *- At thefe words 1 began to Iweat ; 
 "" and my heart fell a beating and panting. The Devil knows where 
 ^ to fix, and how to urge home his arguments. He has alio a 
 ^ grave and ftrong voice. Nor do thefe Difputations take up much 
 "" time or talk ; both queftion and anfwer laft but a minute. I now 
 ^- find by experience how it comes to pafs fometimes, that fomc 
 ^"have been found dead in their beds. He can kill and deftroy the 
 " body ; and not only fo, but with his difputations alfo he can fo 
 ^prefsandfl:raiten the foul, that it muft inftantly expire; as he 
 ^ has been very neer ferving me oftner than once. I am perfwaded 
 ^ that Emferu4 \j)ne of his Adverfaries"] and Otcolampadtu^ , were 
 Miruck with thefe fiery darts of Satan, that they died fbddenly : 
 ' for no mortal man , without the Angular help and affiftance of 
 "" God, is able to undergo and endure them. He is pleafant at dit 
 ^ putation ; he makes quick work on it, nor dodges, if lb be he find 
 ' a man at home all alone. Add to this what Mekh. Adams faith 
 in his life (p. 162. 168 J " That he had very frequent temptations 
 ' and buffetings from the Devil, fome in that extremity, as they 
 ^ made him lie as one dead. (^Which MeUn^hon alfo attefteth in 
 his Preface to the id, Tom. of Luther s Works. ) ' But (faith he) 
 ^ by reading of Scripture, particularly the Epiftle to the GaUtimSy 
 ' and finging of Pfalms, which he requefted of thofe about him, he 
 ' was recovered, and eafcd of thofe . affrights. In horto (faith he) 
 ' domi ftic£ apparuit ei Diaholm Apr i nigri forma : ' In his own garden 
 ^ the r evil appeared to him in thefliapeof a black Bore. — And 
 ^appariierunt ipfi aliquoties faces ardentes^ qunrtim confpectu pef^ime hx^ 
 hut, lb. ^' Oft-times upon the apparition of fiery torches , he has 
 been taken very ill. MeUn^hon alfo laith of him in his Preface in 
 2 . Tom, -Sdpe ewm cogitantem d^ ira De/, mt de mirandis Fcenarum 
 exempliSjfnbito tanti t err ores conctitiehant^ tit pane exanimaretur: ^chat 
 *■ when he has been thinking of God's anger, and wonderful exam- 
 * pies of his iudgmenrs,fuch terrors have fhook him,thathehas been 
 almoftdead. And himfeif in his Epiftle to his Father, preceding 
 liis railing Book de Votis Monaflicis, fpeaks thus of his younger 
 years. — Vtdettir mihi S^tanas ci Ptttritia mea aliquid in me pr^rui- 
 dijfeeorum^qu£ mmc fatittir. Idto ad perdendf/m inipediendt4mq; me 
 infanivit imredihtlihus machinis \ ttt f^pitis ftitrim admiratus , ego ne 
 folus effem inter mortdes^ qttem ptieret : ' It feems as if Satan had 
 
 fore- 
 
the Original of the 'RtformAtion. 6^ 
 
 ^ forefcen in me from a child thofc things, which to his ibrrow he 
 ^ now feels ; fo mad is he with me, and by ilich incredible ftrata- 
 
 * gems does he feek to hinder and deftroy me. Inlbmuch as 1 have 
 *'ofccn wonderM whether i am the only mortal that he thus af- 
 faults. Thefe words alfo in the fame letter feem to imply llrange 
 troubles and frights in his mind, and iufpicions of Satan's inter- 
 medlings. — Mepf//ii (i-dith he tohis FatherJ nimis ^raft^ite memo- 
 ria, cum impUcAtus mccum loquereris , & ego de ccelo terror thus me %o^ 
 CAtum [ad Monachifmum] ajTtrerem. (^Neque enim lihens & cupens 
 ftham Monachns^ fed terrore & agone mortis fubit.t circumzallatns vo^ 
 'VI coA^lnm & ^ecetfari/tm votumj VttK'Am, aiehasj non fit rllufiOj d^ 
 fTjeJiigium, Id t'erbum (Jdi^ixh h€) quafiDeus per os tunm fo^Jdretj ^e- 
 netrAvit & infedit in intimis meis, Sed ohfirmabam ego cor . &c, ' 1 re- 
 
 * member too well, when you was angry with me, and to appeafe 
 
 * you I alledg'd a call [to MonAchifm'] from heaven by terrors, (for 
 
 * indeed neither w^as J defirous nor willing to become a Monk, but 
 *being frighted by the fudden death ot my friend I made a forc'*t 
 
 * and neceffitated Vow : ) I pray God /^faid you^) it be not fbme 
 ' illufion and cheat. Which words, as if God had fpoken them by 
 
 * your mouth, pierc't and funk deep into me ; but I pluck'd up a 
 good heart, &c, {Herefeems he not to Attribute thefe terrors to SAtAn?~] 
 Such things I find alfo in his Colloquies Ch, ? 5.p.g 8 1 . EnglijJj tranfiA* 
 tion. —There he faith, ^That after his return from Wormes^ 
 
 * when he w^asin his PAtmos, (as he called it,^) the CafHe of H^Art- 
 ^burg, lying in his chamber remote from company, the Devil much 
 
 * molefled him ; cracked fome nuts he had in a box upon his bed- 
 
 * poll: ; tumbled, as it were, empty barrels down ftairs, &c. That 
 
 * when he could not be rid of him with uttering fentences out of 
 ^ the Holy Scriptures, then he made him often fly with jet^rin^ and 
 ^ ridiculous words ; yet that he did put him into a bitter f\veat 
 I^. p. 389. — ^ In my age (fA/th he) lam vexed and tormejited 
 
 * with nothing, but only with the tribulations and temptations of 
 
 * the Devil ; who walketh with me in my bed-chamber ; he ftrong- 
 ^ ly fcowlethupcn me \ he often-times afflifts me touching pray- 
 *er; he fhriketh cogitations into my breaft, asif I did neglect to 
 
 * pray diligently : [Iff^ppofe he meAnshis difchArging himfelfof thAt 
 lon^ office of the CAnomcAl Hours^ dAily recited by aU C At ho lick Priejls ; 
 rvhich at the firf he dimimfhedj A'/ui deferred till SAturdays \ then at Me- 
 lanclhon's Advice totally I Aid a fide : ] " although I know^^ that in one 
 
 * day I pray more than all the Popifli Prielts and Fryers; but I 
 'babble not fomuch. — Again, (c. 37^//. 3Q1.) ' The Devil f'laith 
 Mie^often-timcsaffaulteth noe, and objccU^thj That out of my 
 
 Dottrine 
 
^4 Conctrnlng Luther, ani 
 
 ^ doclrine grc.it offences^ and much evil hath proceeded % where- 
 ^ with many a time he vehemently perplexeth me. And tho I 
 ' make him this anfwer ; That much good is alfo raifed thereby, 
 Vwhich by God's grace is true) ; yet, notwithitanding, he is' fo 
 ^ nimble a Spirit.and fo crafty a rhetorician, that Mafter-like he can 
 ^pervert the fime merely into Sin. (^See^.13.) What I teach, write, 
 ^orpreachjldireft and fquareall the fame by the Gofpel, -upon 
 ' the Gofpel do I ground my caufe ; yet notwithftanding all this, 
 .£i.e. y^fenfe t hereof ^ and thisfenfe^ a^ his confcienct mufi mtds tell him, 
 contrary to that of the former Church^'] the Devil bringeth it fo near 
 
 * unto me with his crafty difputing, \jvould not one think it were his 
 ^ confcienc€ratherf\ that the fweat of anguifh droppethfrom me: 
 
 * inlbmuch as many times I feel, and underftand, that he fleepeth 
 ^ nearer unto me than my wife }\^ate doth ; that is, he difquieteth 
 ''me more, than fhecomtbrteth, or pleafeth me. 7^. c. 14. p. 254. 
 ^ I (^faith he j can never be rid of thefe cogitations, in wilhing I 
 Miad never begun this bufinefs with the Pope. And p. 396. he 
 faith, ^That evil cogitations plagued him more than all his la- 
 
 * hours, which had been innumerable. — ^Often-times (faith he^ 
 ^ I took bufinefs in hand, -thereby intending to drive away the 
 ^ Devil; but all would not do ; he would neither depart, nor fur- 
 ^ ceafe* Therefore he that feeleth fuch devilifli cogitations, and 
 ^ fpiritual temptations, him I truly advife, that foon, and quickly 
 
 * he expell them. Let him think on fomewhat elfe that is plea- 
 ^ fant ; let him take a merry cup ; let him jeft, or play ; or let him 
 ^ take in hand fbme ether houeft and civil matter, and ferioufly 
 ^ meditate thereon. But above all things let him ftedfaftly believe 
 ^in Chrift Jefus ; for he came to comfort , and to revive, and will 
 ^deftroy the works of the Devil Adams alfo in his L//e, p. 168. 
 mentions this complaint of Luther in his Epiftle to a friend, (Tom. 
 2. Epijh 36 1. j — Valemm omnes yr^ttr Lutherum iffum^ qui corpore 
 fanm , for is a toto mundo, intm a Diabolopatitur, & omnibus Angelts 
 f:JHs\ ' We are alUvell except Luther^ who found in body, yet is 
 
 * perfecuted from without by the whole world, and inwardly by 
 ^ the Devil and all his Angels. -And in an Epiftle to Melancihon^ 
 {yid, Adams vita Lntheri^ 1529.^ he profeiTeth, ' as his ftrength in 
 ^ publick conflifts w^ith men, fo his weaknefs in private ones with 
 
 * Satan. 
 
 r. ?J. By all this you may obfervc, i. Strange tumults in this man's 
 fpirit; fometimescvcn tea ^e//^'/////;^, and fainting away; as A- 
 dams diud Melanclhonxddt(i of hiiTiy which he endeavoured to re- 
 move 
 
the Original of tht R^form.ition, 6*5, 
 
 move fomctlmcs with finging or repeating Plilmes, lij and others 
 with him ^ — Vaj!te,inqu:t, in contemPtnm Dixboli Pftlmum dc pro- 
 fundis auAPtior vtcibrt^s cAntcmus : ' Come, lays he, in defiance of the 
 ^ Deviliet us fing four times the Pfahn De Profmdis : as Adams re- 
 ports of him, lit. Luth, p. 162. (which puts mc in mind of SaiiVs 
 Spirit removed with Dai id's Mufick : J Sometimes with reading 
 the Epiltle to the GaUtidns, ( out of which chiefly he fblaced him- 
 felf withjuftification by our Faith alone without our Works;) 
 Ibmetimcs with wine, and going into company, and ufmg other 
 divertifements. AUb fee C^//^^.p.404. 
 
 Secondly^ That he molt readily difcharged all the ftorms, an* 
 guithes, and pinches that he had within him., on the Devil, as he 
 alio adviled others to do •, telling them that the chiefeft Phyfick 
 for the cure of anxiety concerning faith and falvation, was firmly 
 to hold fuch cogitations not to be theirs, but to come of the DeviL 
 See before/. ii.». i. — And the remedy he ufed for things that 
 troubled him within, he applied alfo to the things that afflifted 
 him abroad ; any Doflrines contrary to his own, tho of his Fellow- 
 Reformifts, he pronounced them all Doctrines of the Devil ; and 
 was pleafed to fancy the authors of them no better than perfons 
 poffcffed, Satha?uzatiy as he called them, which hath bin hinted be- 
 fore, f/. 25. — 3 I. ;?.!.) his Polemxical writings being everywhere 
 full of this terrible name, Devilj as St. F^vA Epiltles are noted for 
 the frequency of the faving name, Jeft^s, Now this indeed, *viz>. 
 that that which troubles us comes from the Devil, were it true, affbrds 
 a man the greateft confolation that can be : for he prefently (tops 
 his ears, makes refiftance, believes nothing hereof, as being fpokea 
 by the Father of Lyes j the ftronglierhe is oppofed, the greater 
 Saint he takes himfelf to be ; themorehe is charged, the more in- 
 nocent; and finally the friend, and beloved of God, bccaufc the 
 Devil is his enemy, and impugnes him. And the Devil fpreads no 
 net, with which he catchethfo many, as this ; to make men mi- 
 ftakethe chaitifementor the juftice of God, for the malice and 
 perfccutionsof the Devil ; the truth of God, ibrthe illufions and 
 hesofthe Devil; the motions and admonitions of -the Spirit of 
 God,orof thcirownconfcience, or alfo of their friends to amend 
 and reform them, for the external, or internal fi.iggellions of the 
 Devil to pervert and difcourage them. Therefore perhaps it will 
 not be amils here to fift this matter a little more narrowly ; where- 
 in I am afraid this poor man was moft miferably couzened^ and 
 dec jivcd h\ that moft fubtlc adverfary, 
 
 K . /. 34. We 
 
66 Co/JcermftglMth^ry a^d 
 
 jf . 54. We muft know then, that there are three Agents that work very 
 Where, Of intimately in us ; our own Confcience, the good Spirit of God,, 
 ri^e^^and " ^^^ ^'^^^ ^^^' Spirit ; and did we know exactly concerning our in- 
 fubriiry of tcmal motious, tVom which of thcfc ^^^ee thcy fpruttg ; who would 
 S:r n's tcm- j^Qt bc a Saint ? For who, when he knew the Holy Spirit of God 
 p.anons. ^j^qj-^qj^j ^^y tiling to him, would neglefl: to defer it ; or, when ho 
 knows the evil one doth fo, would not refift it ? but it is very hard, 
 in every flirring,or fuggeirion of the mind, or fancy , to difceni 
 thefe three without error. So. when our own Conlcience , not 
 yet quite feared, and hardned, or alfo God's Holy Spirit,brings our 
 former life,or our prefent pradices before us to produce our amend- 
 ment, and to caft us into a whollbm fadncfs , or melanchoUy, and 
 grief, not to be grieved for ;. we may father this on the Devilj 
 l^fince all thefe things are acted only in the Soul,) as endevouring 
 to reduce us to defpair, and to difliearten our faith in Chrift's Re- 
 demption, when as the DeviPs temptation at the very fame time 
 is another quite contrary ; and not the fadnefs,. but the apprehen- 
 fion that this ladnefs is wrought by him ; and the hafte that they 
 are prompted to, to difpatch it away, and fhake their hands of it,as 
 coming from him,is the only thing that comes from him ; only the 
 apprehenfion, I fay, rhat it is from the Dtvily is from the Devil. 
 And there being two things, which he labours toeffefl:, the one to 
 reduce us by any means into an evil condition ; and the other to 
 breed in us a fecurity in fuch condition : this v/ay he takes, in our 
 flying from the net of defpair, which we think is fpread before us, 
 to drive us into another fnare of prefumption, in our thinking that 
 our life is righteous, and holy, when it is not ; or Chrift's merits 
 apply'd to us by faith without foch holinefs, and performing the 
 Covenant of the Gofpel, v/hen they are not ; and when Godly for- 
 rowandcompunftioncomesto workinus what is defective, and: 
 reform what is am.ifs, the Devil begets this fancy in us, that it is 
 the Devil, that by this fadnefs would plunge us into melancholy, 
 and defpair ; and fo ftraight we labour to divert our thoughts,and 
 to encourage cur felves in our former courfes; and we borrow of 
 the Devil thefc wings to fly from him, which carry us juft the con- 
 trary way. 
 
 /. 2 5. Indeed the Devil's temptations are very various^ and contrary 
 
 ^^iitn rh:s one to another ; and to catch thofe wlio think themfelves wary, he 
 
 ilr^dT'' ** ^^^^^ changeth his fiiares, and his colours. 1 . Often he transforms 
 
 un 1 cover- ]^ j^|-^jj' '^^^^ .^^ Angel of light, and is not difcovered by us to be the 
 
 Devil i and then he tcm.pts us by deUvering lies. to us for truths, 
 
 and 
 
the Originnloftht 7{cformMti(w, (5* 
 
 and confcqitently evil for good, (whilll our wills do follow our 
 judgments,^ and lb mifguidcs us accordingly in our pradUccs. A- 
 gain, thus undifcovcred, he not unfrcqucncly, on the contrary alio, 
 reprefents trutlis to us as lies ; and fb good as evil, virtue as vice, 
 (his property being to work evil out of good, as God's to work 
 good out oFcvil.^ Truths, I fay, he rcprelents as hcs, infpirations 
 as temptations; andin a diflembled holinefs none fozealouflyas 
 lie, in God's name, perfecutes thefe truths as coming from the De- 
 vil. None is fo ready to difcover all his ftratagems, and liibtileties 
 as himfelf is ; nor none commonly more ftrongly polTclTed with 
 lum, than thofe that moH: rail at , and abufe, (ii I may fb fay,) and 
 detic him ; when as Saints ufually are more modeft in their beha- 
 viour, and go not beyond an, Imperet tibi l2ominm\ for he is a 
 curfed creature, that ffands little upon his credit, when it is for his 
 gain. Soaraongfl; other falfe perfwafions, which he infmuated 
 into the Phanfcesy thiswasoneof themofl: perillous, (Jo. 8. 41,44, 
 48.) That they believed that our Lord acted all by the power of 
 the Devil; and the Devil made them hate him chiefly on that ac- 
 count, as deahng with the Devil; and they having a Devil, and 
 being children of the Devil, did by his fuggeftions rail at our Lord, 
 thathe hada Dcvil, and did call out other Devils by him, and 
 frighted the people from him on this account. So he reprefents 
 and owns the works of God's grace within us, and the diftates of 
 right reafbn, and of our confcience, that hath as yet fome fenfe of 
 faults, as his works, and as temptations that come from him : and 
 on that fcore of being his, procures us to rcjeQ:, caft off, and avoid 
 them. 
 
 And by this difguife of Satan feems this poor man efpecially /. 56^ 
 overthrown; who, when God's Spirit, or his own Confcience, 
 fpake to him fad things of his former courfes for producing fome 
 amendment thereof, apprehended ftraight that it was the Devil, 
 who endeavoured thus todifturb his proceedings ; and refilled them 
 as his temptations to defpair. So when thele let before his eyes 
 the many ill confequences of his new Doctrine ; the great licenti- 
 oufnefs of life that followed it ; the dilbbedience of Subjects, both 
 to tlieir Ecclefiaftical, and Civil Superiours ; Ihaking off all laws, 
 and difcipline ; the many new Sects that fprung up every day, and 
 thofe in his own judgment very impious ; the many tumults,war^, 
 flauglxcrs, <^c. and when thefe things Itruck him into very great 
 affrights and penfivcnels, here he betook himfelf to the remedy 
 which alfo he prefcribed to others, charged all on the Tempter of 
 mankind, prcfumed for a great enemy ot his Reformation ; ibught. 
 
 K 2 to 
 
6% Comerning Luther, and ^ 
 
 to divert himfeJf from fuch fad thoughts, as Satan's fuggeftionsj. 
 when as this only was Satan's fuggeftion, that hefhould think them 
 fj9y andfo divert him f elf from them* 
 
 A temptation of the fame kind with the former,and a very peril- 
 bus one it is, when the Devil urgeth a known truth, as the Scrip- 
 uires, in a wrong fenfe,. and fo makes it a He ; .whereby he drives- 
 die tempted, caftmg their eye chiefly upon the text, and not fu-. 
 f peeling the comment, unawares into evil praftices. In this mari- 
 ner he urged it to our Lord ; and ever fince doth great mifchief in^ 
 the Chriltian world even with the word'sofGod ; and from this 
 art alfo of the Devil, Luthtr in his mif-interpretation of the Scrip*- 
 tures, efpecially to the great prejudice of works of Fiety^ and Pe- 
 ;;^/?re>feems to have fuftered muchdelufion. 
 
 ^. 37* Thus for Satan's temptations when he feeth himfelf'^W//^^?- 
 Wn n th;s fjj^yQd by tlic tempted ; by which he ordinarily endeavours to keep: 
 dicou^rcd^ ^^^^^^*s in fecurity : But when he is difcovered^ he takes anotiier 
 way. Here then he often fpeaketh to them the.plain trutli, and 
 which they know to be fb, thereby to di{compofe,-and difhearten^ 
 and drive them into difpain So he urgech the Scriptures to us a-, 
 gainft paft fins, but always- with feme falfe glois annexed. Such 
 was the temptation that Luther (but mlftakenj apprehended in the: 
 Devifs difputation with him about the Mafs. Here alfo fome^ 
 times he urgeth truth to us^as truth ; by this to continue us more 
 firm, whilft we give no credit to him in a contary error : for fince, 
 we know him for the Father of lies,and know it alfo to be his voice^ 
 who would not embrace the contrary ftill to what he perfwades, or 
 arg^^s for, and do juft the oppofite to what he counfels ? As if the 
 Devil known .and difcoverqd niould^tell Luther^ . that his Reforma-. 
 tion v/as a moil wicked aO:,. and that infinite of Souls fhould be. 
 eternally ruin'd thereby , who can think but that Luther from, 
 hence would remain much confirmed, that his a£l was good, bcr 
 caufe the Devil difparaged it ; .and fo the Devil> to overflaoot him, 
 accordingly tells hip, that his Reformation was evil^ and the ma- 
 ny mifchiefs it had done d'c. i.. e.; tells him a truth, io to make him 
 think it good, and morafix. him in his error. . This fi:ratagem Mr^ 
 Chillingrvorth is willing to ackiiowledg in the Devil, /;; his offofingfo 
 ^rongly thelylafs, as he thu6 imagining ia keep Luther the clofer to it ; 
 but then that Luther was here too hard from hi m3 ,and out-witted 
 him, yeildingto his arguments,, and tl>c truths, he propofed ; and 
 profccuting them, for this, the more eagerly. Sometime again- 
 herehevirgethourownprefcnt.errorstousas truths, becaufe we.- 
 
 already 
 
/Ijc Ortgirjal of the Rtformdt'wn. tfc/ 
 
 afready take them to be fo ; or he aUb iurthcr confirms tlicrn to ws^ 
 if need be, with arguments of his own ; liereby ro drive us into dc- 
 fpair, when we are conlcious that our tormer actions liavc bin con- 
 trary to our prel'ent pcriwafions. ^ Nay yet further (for who can 
 difcovcr all the fubtle windings of that old Serpent?) lu: infjnuates, 
 and confirms fuch an error to us for truth, and pretends thereby to 
 caft us uuo dcfpair, when as he intends only by luch proofs and ar-- 
 guments thcmoretoeilabhfh ui^in ilich errors, and in ourprofe- 
 cution of them, that fo wc may expiate our former actions againrt: 
 tliem. Thus the Devil feems indeed to have miniflred arguments- 
 to Luther^ in that famous conference of his agamll the xMals ; fucli 
 ashcfaw aUb would i\vay him, the more to mif-pcrfwade Luther,. 
 that the Mafs was unlawtul ; \v\\\\{k Luther apprehended, that the 
 Devil did this only to perfwade hmi, fecmg the Mafs was clearly 
 unlawful, that he had formerly for many years in ufing it, incur- 
 red a moil horrid fin, for which God's Jultice would never pardon 
 him. Thus the Devil ufcth to reprefent to us the former good we. 
 have done, as evil ; the former faith and truth we have held, and 
 maintained, as error, or idolatry, or blalphemy, &c. feeking many, 
 times thereby to beget, in good people alfo as well as bad, a diffi- 
 dence in God. Here therefore all ought to be fufpeffed that lid 
 faith, all his proofs well weighed; and tho when God, and our 
 own confcience, or our friends accufe us of our fins, it is a com- 
 mendable humility in us to be moil ready to confefs them; yet 
 whentheDevil will make us a roll of them, it is no fuch vertue 
 here to confefs them fuch, becaufe he calls them To, or truflhimi 
 v/ith fuch an office ; for if we do, he will throw into the account 
 all our virtues too, and require repentance and reformation for oun 
 ^ood works. Therefore in the allaults of this enemy, as we arc to^ 
 tence our felves, for things ill done, from defpair by God's mercy< 
 and Chrift's merits : fo are we very warily to examine, whether 
 the aft ions he blames have incurred God's difpleafure, and be re- 
 ally faulty. 
 
 Thefcfcverahvaysand fubtletiesof the Pevil well confidercd, /-jS. 
 rfee no fure ground, or motive that L/v/Aer had (in fuch frequent ^"^^'^.''^ . 
 negotiations as he pretends witii him,/whereby he can be fecured-no fcairc 
 that he was not miferably deluded, and deceived by him. Neither p^^"^^ that 
 the grgat/;/trd?//w;', and confidence he had in his opinions, and in b;i);'4'm'^''^t 
 his fingular interpretations of Scripture ; of wliich confidence fee mifcraM/ 
 more £elow (fi. 47.; that it is many times an operation of the evil ^^''•^^cd.'- 
 fpirit ia us. Neither the ftrong imagination he had touching the 
 
 regrets • 
 
70 Co^cerm^gLmhcVy a^d 
 
 regrets he felt within himfelf touching his Reformation, that thefe 
 were Satan's fuggeftions, and temptations, only thereby to make 
 him defpair, or defert truth. For why might not this imagination 
 rather be from Satan, and this regret from a relenting Confcience, 
 or God's Holy Spirit ? And ftrange it is , how he makes the Devil 
 here blow both hot,and cold ; for,when he was as yet in the bofom 
 of the Church, then the Devil ohjefted grofs errors to him, and by 
 his Arguments difputed him into a Reformation : and when gone 
 out of the Church, and having fo Reformed, it muft be the Devil a- 
 gain, that, with terrifying his confcience, and telling him, thit his 
 - new Doftrines had undone the world , endeavours to drive him 
 back again, and make him undoe his former work. But if he ga- 
 thered from the later of the fe attempts of Satan, thatbecaufe this 
 Fiend would perfwade him his Reformation was full of guilt, there- 
 fore it was juft and right ; why in his former attempts concluded 
 he not. That becaufe the Devil oppofed his faying Mafs, and fuch 
 other things, therefore he rightly performed them ? 
 
 Neither is this any fure argument oi Luther's not being deceived 
 by \\\m,viz>. his frequent raihng, and inveighing againil the De- 
 vil; hisdifcovering, and flighting ofhis arts and wiles; his vilify- 
 ing and triumphing over him, as a routed and vanquifhed enemy- 
 (See jf .3 2 J OVhoie fubtleties holy men ufe to fpeak of with much 
 more modefty, and fear of being deceived.) For (^as I have faid 
 before jj". 35.^ none rail more at the Devil, than the Devil will do 
 for his own advantages ; nor profefs a greater hatred of him, or 
 be more ready (hvx this is a greater plot) to difcover his plots. In 
 iine then, in the great uncertainty of the Author of the feveral 
 thoughts and fcruples that do arife within us, and in fuch variety 
 and difagreeing fhapesof Satan's fuggeftions and temptations, I* 
 know no fafe-gard for Luther^ or any other, to ftand upon, but 
 this ; to be fure not to be gotten out of the Circle (^ which inclofeth 
 all Catholicks^ of their obedience to their Superiours ; and to fub- 
 je£l their own private holy Spirit (if I or they may fo call it) to the 
 fuhlick Holy Spirit, that dwells in God's Church ; and to entertain 
 no private lenfes, and expofitions of God's Word, contrary to the 
 general one of the Church, from whomfoever thefe Angular fenfes, 
 come ; much leffe when they know they come from Satan. As 
 Lather relates in his Difputation with him, (de Mijfaprivat, & Sa- 
 c€rd,umJiorie J many of thoQ: to have done 3 according to which he 
 regulated hi^. Reformation. 
 
 fi. 39. Which 
 
the Origi/id of the F\tiormatioft, '^ I 
 
 Which famous diljxitation of Satan with him 1 tliink not amifs /. J9. 
 to view more particularly *, becaulc itvcral things appear from it ^i-i^ par- 
 very prejudicial to Luthtr's new doiirine, which it concerns Chriiti- ^'c^t^p ^^51- 
 ans to take notice of. For whatever Satan's defign in that dilpu- tar.v famous 
 tation mi^ht be : whether by his dcfcndiniz and provin^r fuch ^.'^'f/^»°n 
 dungs tor truth, to drive Luther into delpau", tor having lo long oiciiini^ 
 praftifed contrary to them, (the thing which Luth-r imagined;; ^'i^>^-/> 
 or, whether by the llrcngcli of his realbns, tho not by the creditof |*h/ '^r^- 
 liis authority, to conHrm Ltaher\\\c more in his new opinions; ^trxcieriy-, 
 which indeed was the iifuc of thisdiiputation, (^he having yeildcd ^j)|P'^^^, 
 tli€ Held to the Devil in this combatc as Conqucrourj, i. There arriLi^W'i 
 feems great evidence from this difputation, that the whole plat- ^'■•^^^vioLT 
 form of the Reformation foe Satan's defign therein what it will, ' '^""' 
 He deceiving Luther, or deceived liimfelf) proceeded originally 
 from the Devil. For many of thefe very arguments againlt the 
 former Church-doQirine, and Faith, which the Devil now openly 
 owned, and urged to Luther in thisdifputation^held A.D. 1 522//>,. 
 as he faith , Hfteen years after he was rnade Priefujand faid Mafs, 
 which was in 1 507, {Melch.Adam, uit.p.ic^.) were the very (ame 
 that had bin urged by Luther ibme years before ; who began to pub- 
 lifh them to the world about ysf.D. 151S. And who was, as he faith 
 of himfelf , (Vrcfat. i. Tom?) Concion^tor^ & Doctor Theologies ^ 
 
 * a Preacher and Doftor of Divinity, in 15 17. Was made Dodor 
 I 5 1 J ; writ a Book it ahroganda, Miffaprivdtaj ' of the abrogating 
 private Mafs, in i 521. ufing fuch arguments againil: it then, as 
 Satan brought afterward, (asalfothen his Book againlf Monaif ic 
 Vows : J and begins thus another Treatife, De Jbominattont M/ffx 
 friv.it£^ quam Cdinontm voc ant j ^ Of tlie Abomination of private 
 
 Mafs commonly callM the Canopy written in 1525. Toties ha[ienu4^ 
 cumfroconciomhtUy turn edit is libcllis dcsnij dc ratione Ahrogdndx horrt^ 
 htlii ifttn^ frofanationis Miffx Vapijlicx &c. ' Oftentimes heretofore, 
 
 * both in Sermons and printed books, liavc I fhov/n, why that hor- 
 
 * rible Prophanation, the Popifli Mafs, was to be abrogated c^^r.. 
 Such Arguments then we fee he ufed before this Difputation ; and 
 by it it appears from whole fuggeftion he ufed them. And tho this 
 Difputation was not made known by him tothev/orld till ten or 
 eleven years after it happened, (^vvhenhehad fome experience of 
 many being fwayed by thcm,J viz,, in his book de Mtfja privjta & 
 Sactrdotum unciione^ •" Of private yV/^/jr and Pri efts unHw/jy writ in 
 15^^ : yettheReafoningsof this evil Fiend were urged by him- 
 againft the Church as Truth, both before and after his Colloquy 
 through Ills whole cnfuing life; the ftrengtl^uf thele arguments,. 
 
 with 
 
72. Concerning Luther, ancl 
 
 with him overpoifing the mendacity of the Author. And therefore 
 this difputatioa of the Devils againll the Mafs and former rehgioa 
 hath had with many a contrary effeft to what it had with Luther^ 
 either caufing them to return to the Church, fas amongft others it 
 had once fuch an operation upon Mr. Chillingvporth ; one of the mo- 
 tives of his reconcilement to the Roman Cathohck ReUgion being 
 fet down by him thus , (m his Preface ^n,) — Becaufe (faith he; 
 Luther to preach againft the Mafs (which contains the moft mate- 
 rial points now in controverfy) was perfwaded by reafons fug- 
 gelled to him by the Devil, himfelf difputing with him, as himfelf 
 profeffeth in his book de Mijf. privat. that all men (faith he) might 
 take heed of following him, who profeffeth himfelf to follow the 
 Devil^; or caufing them more firmly toperfevere therein. Tho 
 L«//?er, whether out of vain-glory to fi:;ew his more intimate ac- 
 quaintance, and negotiation with the inhabitants of the incorpo- 
 real world, and his defeat of their defigns ; or out of a conceit, that 
 by the unanfwerablenefs of the arguments, tho taken from a pro- 
 hibited Author, he fliould promote his caufe % or rather out of the 
 -merciful providence of God, tofhewtoall the world, hy Luther'' s 
 own Confeffion, the Original Founder, and Abetter of the Refor- 
 mation, the more to deter all from believing fuch a lie, was forced 
 (to the great regret of many of his followers, for the fcandal given 
 thereby^ to publifh to the world this hisConfeffion , as he calls it, 
 of the things that fecretly paffed between him and the wicked 
 Fiend. 2fy. For the difputation it felf, the Devil's arguments are 
 vain, and of no weight to perfwade what.he pretends, and Luther'*s 
 weaknefs very great in yeilding to them, and in afterwards ufing 
 them, efpecially known to come from the Father of lies ; which to 
 .clear to you, I will give you the ftory with fome animadverfions 
 upon it. 
 
 6. 40. Luther'' s own relation of it, after his telling us how vigoroufly, 
 , and convincingly, and in fliort periods the Devil difputes, is this. 
 
 —Qm)ndam intempefta mete ejomno evigUaviy & mox Satan hujuf- 
 modi dfjputationem in animo mto ( quemadr^wdum fcilicet multa^ nochs 
 mi hi fat io amaruknta^s & acerb as redder e ilk novit) mecum inftituit. 
 \Andtfne, dixit, Excellent ij] me Dopier ? Num i2,noras te ^uoque per 
 innos quindecim privates Miff as quotidie fere celebrate ? Quid vero fi 
 ?diffis hujnfmodi meram IdoloUtriarn exe-fcuiffes^ & nonChrifli corpm 
 & fanguini:?nyl\:dnndum'fanem^& vinumillic^ & tu adoraviffes & 
 ^l/is qtiojue exhibuiffes adorandum ? Refpondebam fie. Atque Sacerdos 
 fumadipd mmm'is confecratiu^ qui& Qhrifma^ & QonfecrationeW' 
 
 ab 
 
 n 
 
the OrhiMAloftht K^formxtion* '^•^ 
 
 •ii Epifcopo ol;m h,ihui ; pr^ttrea omtfe hoc ex mcorutn Supcriorumjufju^ 
 ,Cr obcdioitU deb iU^ per mc fufum e/L Cur trgo non ConftcrAvtlJcmy 
 CH7n ^jLrbx ipfa dilinntt Jludto pronunciAvtrim^ & fummA qua,potui de- 
 ijotione in Mtfjis celebrandU tiffu fim. Vtre equidtm hoc dicU (^Rejpon^ 
 dit Sat an ^^ fed & Turcx, 6^ Ethnici omnts qn^cunqne tn ttw^lis [uk 
 Agunt^cx]u{\x& jhidiofa devotio^icfacerefoUnt, Sacerdotcs Jerobo- 
 am /jr/e^^/^/e/^/^w c?w/?/^r<^rr^ ;te/(? & Jludio contra veros facer dotes ir% 
 Ji^ruralem. Q^idfitHaOrdinatio&ConfecratiofalfacJlet^ [icut'Xw^- 
 carum & Samaritanorum/i/// Sacer dotes, falf us cr impim cultm eft f 
 ' Some time fince, about midnight I cliancM to awake out of Ilcep, 
 'and behold the Devil (as he had known well enough how tooe- 
 ^ calion me many troublefome and reftlefs nightsjbegan a diiputa- 
 
 * tion with me in my interior ibul. Doft thou hear, laid he, mod 
 ■' Excellent Dotlor ? Can you be ignorant, that you alfo for Hfteea 
 
 * years together have almoll daily celebrated Private iSdalTes ? what 
 Vif in thole Maffes you havepratliled down-right Idolatry in ado- 
 ^ ring there, and exhibiting to others to be ador'dj not the body and 
 \ blood of Chriil, but the naked bread and wine ? I made anfwer 
 ^ after this manner. I am certainly a Fried confccrated to that ho- 
 
 * iy function [.of offering the body ofChriflj'] having bng ago received 
 ^both Chrifm and Conlcccation from a trueBilhop. Befidcs, all 
 'thisldid by thecomnKtndof my Superiors in due obedience to 
 
 * them. Why might not I therefore in celebrating thofe MalTes be 
 ^ faid truly to conlecrate, when with all polTible care I pronounced 
 ^ the very words [f?/Cc?w/efy4/-/(9/^^ in the greateft devotion I wa^ 
 ^ able ? — You fay very true, f'anfwered the DeviU , but even-Turks 
 
 * and all Heathens perform what they do in their Temples as by 
 ^command, and with a fedulous devotion. So J eroboa?^j's Prielh 
 ^ acled all things with a conftant zeal and fervour, tho contrary te 
 > the true PrielVs at ^fer/z/^/e^^. What if your Ordination and Con« 
 
 * fecration alio ihould be falfe, as amongfl: the Tfirks and Samart^ 
 ^ tans taliePrieiis, fcilfe and impious worfliip ? {_As yet LuthcrV 
 Ordination is questioned by Satan as falfe, but net proied.'] Satan then 
 proceeds to give thefe Realbns thereof. 
 
 —I. Yrimur/i noHi, inqnit, nulUm tunc habnifli cognitioncm Chri- ^ 
 Jli^'necveramfidem: 'Firlt, you know, laid he, you had then no ^''^ 
 '*knowledgQfChrift, nor true faith. {_Nofli: This Colloquy, then, "' ^' 
 was after Luther^ s reforming the former Doctrine concerningFaith, 
 ond his holding it the fole Inlf rument or Condition of our Juflifica- 
 ;ion \ which Truth Satan (contrary to his culfom furcly) confirms 
 to Luther. Should he not rather have bin jealous here of this hLs 
 
 1,1 new 
 
74 Cififte^rff wgLnthtr, t^ni 
 
 new DoSrinc concerning true Faith, from Satan's recommend^ 
 ing it ? And might he not here have replyed. That, doubtlefs, 
 when a Roman-Catholick^ he had verAmcognitionem ChriHi & ve^ 
 ramfde^'t ^ true knowledge of Chrift and true faith, or elfe God^s 
 Church then had none ; and then how could any falvation be had 
 in it ; or how have not the Gates of Hell prevailed againft it? 
 Laftly Satan s and Luther'^s vera fides^ the Sohfidian doQ:rine, is 
 now exploded by the better-unideritanding Proteftants ; Sata^t^ dif- 
 covered a lier in it, and his Difciple Luthtr deceived.] — Et quod 
 ad fidemattinet^ nih'tlo meliorfuijlt quovis Turca. Nam Turca, adeoq"^ 
 omnes diaholi ttiam credtmt hijioriam dt Chrijlo^ iff urn ejfe natumy cru-* 
 ctfixum, mortuiim, Sec. Sed Turca & nos Spiritm reje^i nonjidimus il-- 
 Itiis m'tfertcordidL^ mquthAbtmus enm fro Mtdiatore aut Salvatore^ fed 
 exhorrefcimus utf^evumjudicem : ' AnA as to matters of Faith you 
 ^ are no better than a Turk. For the Turks , and fo the Devils them- 
 ^ felves alfo believe the hiftory concerning Clirift, that He was born^ 
 ' crucified^ dead &c. But neither Turks ^ nor we Damned Spirits do 
 ^ confide in his mercy, or fo mucli as own him as a Mediator or Sa- 
 ^ viour, but dread him as a fevere Judge. [Here alfo Luther might 
 eafily have replied, that there is a «^e^/«;^- between an hiftorical, or 
 the deviPs faith, and his new belief of Juttification by faith a- 
 lone ; and that i^his former faith was fuch, as did not fidere miferi- 
 sordid Chrijli^ ?2€c habuit eumfroMtdiatore^ fed exhorruit ut frevum 
 Judicem, 'confide in the mercy of Chrift,nor acknowledg him for a 
 " Mediator, but tremble at him as a fevere. Judg ; yet fuch was not 
 the faith ofthe Church which he deferted.'] -^jufmodi^ fidemj non 
 aliam, & tu hahtba4, cum ab EfifcofouncHomm acciperes^ &omms alii 
 nngentes ftmul & unBifcfentitbant., & non aliter^ de Chrifio: ' This 
 ■"kuid of faith, and no other, had you, when you received Holy 
 ^Orders from a Bifhop : and all others likewife, Ordaimng and Or- 
 ^ dai-aedy did fo believe concerning Chrift, QThis indeed, if true, 
 would make one fweat ; but might he not here have told Satan^ he 
 lied, if not concerning hisown^yet concerning the Churches faith ; 
 and have required a further proof of his word?] -Ideo a Chrifio tan- 
 quam cruddi Judice^ confugiebatis ad S. Maria m, & Sanflos ; illi erant 
 Mediatores iiater vos & Chrifium ific erefta eli gloria Chrtjlo. Hoc neq; 
 tu ntq; ullus alius F afifia fotertt tnfciari : * Tlierefore flying Chrift 
 
 * as^a cruel Judge you addrefs your felves to St^Mary, and other 
 ^ Saints, making them Mediators between you and Chriftc Go was 
 
 * Chrift robb'd of his Glory . This neither you, nor any other Pa- 
 ''pift can deny. [Here alfo Luther might truly have told Satan^ 
 that he belied and mif reprefcnted the Dodrinc and pradice of the 
 
 Churchy 
 
the OriginAloftht J{tformAtion . -7 5 
 
 Church; which defines the Incerceflions of the BlclTed Virgin^ or 
 &«/>?rx deceaied, to Gc?^, oxChriJly in no other manner, than flic 
 doth the interceirionsof6'4//;/j living; the defiring of which in- 
 tercelTions of S.unts hving is granted lawful , without inferring 
 Chrift a cruel Judge, or thefc Saints living, and not Him, our Me- 
 diatours, &c. Nor do any make their addreffes fo to Snints^ but 
 that the fame do alio to Chrifi himfelf Mean- while here w^c may 
 obferve how zealous Smah is to re£lify Luther concerning Invoca- 
 tion of ^S^/'w^i, fo prejudicial to our Lord's Mcdiatorniip d^^r ; and 
 accordingly Luther 3.nd liis followers have endeavoured to reftify 
 the Chrillian world herein.] — Ergo un6it efiis^ conlecmti & rafi^ 
 & [Acri^cpjlis tn Mi^.% ut Gentiles, Ethnici, hcn ut ChrilHani. ^uo- 
 jnodo ergo pot a ifl IS in MiJ[a conjecmre, dut utram Al^ffam ctlthrare? 
 Ibi deficit (quod ftcundnm veflramfrofrixm dccirinam vitiat) ferfonx 
 hubenspotejiatem confecrAndt : ' —Ye wxre Ordained thereforc,Lon- 
 *fecratcd, and offered Sacrifice in the Mafs like to Gentiles, Hea- 
 ^ thens, not like ChrilHans. How tlierefore could ye in the iMafs 
 
 * confecrate, or celebrate true Mafs , when-as there was wanting 
 ^ fwhat according to your ow^n doftrinc deftroys the \v\\o\c) a per- 
 
 * foil having the power of confecrating. [/.e. Without a true faith 
 and knowledge of Chrift no true Priefts, and fo no true Ordina- 
 tion by them, and fbno true Confecrating or offering ofChrift's 
 tme Body and Blood ; and fb the Adoration of that which is taken 
 for fuch Body is committing Idolatry. This feems the Summe of 
 the Devils arguing. But the contrary appears by what hath been 
 already faid : viz. That there was a true faith and knowledge of 
 Chrift retained in the Church before Luther'* s times ; and lb a true 
 Priefthood : and if there was not fo before, iiow can there be any 
 fince ? for none may make liimfelf a Priefi^ nor is there any other 
 to make him, if the former Pr/e/Z/^c^perillied. But whatever Sa- 
 tan might perfwade L/^rAer, his followers are wifer, than to deny a 
 true Pricfthood in the l^oman Church; and fo might he, had not Sa- 
 tan h'm hisDoftor.J 
 
 2. — Vnclf^ es tunc in SacerdoteWj & M/jfa ah/fpises contra injli- /' 4^. 
 tutioneniy contra menttm & fententiam Chrift i i/ijlituentis. — Nam ^^' 3- ■ 
 Chrift lis volnit Sacrament urn inter pws communic antes dijlribui ; ad e- 
 dendum& bibtndum Ecckfu porrigi. Sacerdos enim verity eft Mini- 
 fier Erckfic^ conjiitutus ad pr^dicandum verbum, & forngenda Sacra- 
 menta^ftcitt hoc hxbent verba, Chrifli in Ccena^ &ficfa Paulus i Cor. 1 1. 
 dt Cana Domini loquitur. Vnde 6^ a veteriius Commiinio appdlata efiy 
 quod Honjolus Sacerdos debeat uti Sacramento juxta injlituttonem Chrr- 
 
 L 2 ;Ph 
 
•^C ' Concerning lu\xth^\'^,ind 
 
 fli^fedreiiqui Chrifliani fratns una cum ipfo. Nunc annos quindtcfm' 
 fotos femper folus frivatim fro te inMijfa ufus ts Sacramentdy & nor 
 comwumcafti uliis : ' You was then ordained a Prieft, and have ever 
 
 * fince abufed the Mafs contrary to the Inftitution of it, contrary to* 
 ^ the mind and intent of Chrift the Inftituter. For Chrift would 
 ^ iiav^c it as a Sacrament diftributed amongft the pious Commwni-- 
 ' cants, given to the Church that all may eat and drink of it. Be- 
 
 * caufe a true Prieft is a Minifter of the Church,appointed to preach 
 ' the Word, and adminifter the Sacraments,according to the words 
 ^ of Chrilt in his laft Supper, and according to St. Paul iGor.ii.^ 
 ' where he fpeaks of the Supper of our Lord. From whence alfb 
 ^ by the Ancients it was calPd the Communion^ becaufe according to 
 ^ Chrift'^s Inftitution the Prieft ought not to celebrate this Sacra- 
 ' ment alone , but other Chriftian brethren together with him. 
 ' Now for fifteen whole years-tocher you have conftantly reeeiv-^ 
 ed this Sacrament by your felf, and not communicated it to others, 
 j^Here again he might have anfvvered , that he in all his his Majfes^ 
 wherein himfelf received the Sacrament, was ready alfo to have 
 adminiftredit toothes,nor€ver ihany of them denied it to per- 
 fons rightly prepared ; much lefs held it unlawful, or was prohi- 
 bited, to exhibit it to them. - That therefore his partaking it alone 
 was not his', but their, fault ; if any other were obliged to accom- 
 pany him in it ; but neither this their fault, who were no way en^ 
 gaged to receive it fo often, as he offered it ; nor laftly, that he is 
 obliged by any precept of our Lord'^s to forbear offering to God the 
 Father this Commemorathe S^criRcQ of the Death of his Son, (from 
 whichChriftianity obtains fb many benefits»)and confequently the 
 partaking it himfelf, when others do not alfo communicate with 
 him. And laftly, concerning the fenfe of any Scriptures thatfhould 
 be prelTed by Satan to be fuch £iprecefty- ,that he was to adhere not 
 to ^'4/^4;;'^ or his own, but the Churches judgment thereon.]^ He 
 goes on, — Idtoque interdicium tihi trat^ ne forrigeres totum Sacra* 
 ment urn alits : ' And therefore was. you (qrbidden the giving this 
 •^ Sacrament in both kinds to tne people. [Here again L//Mer 
 might have anfwered Satan^ as the Ch^irclidotii other Adverfaries; 
 That there is no precept of our Lord's commanding a necelTary 
 communicating or receiving of the Sacrament in both kinds. And 
 to Satan, if urging the words -of InHitution'iox fuch a precept^ 
 might have rejoyned; That neither modern nor ancient Ciiurch 
 founderftoodthe fenicofit,' as appears concerning the ancient 
 Church in their giving the Eucharift frequently to fick, and to 
 Abfents from the Public>k Seryice; only in one kind ; holding' doubt- 
 
 lefs 
 
the Origin aI of the Reformation. 7 7 
 
 Icfs that they offended herein againft no Command or Precept' of 
 our Lords ; and that (as hath bm laid) Luther M'as obhgcd to pre- 
 fer the C/^.vrr/;eVfenrc of our L(?r^V words before Satan s. And if 
 Ijfther (on whom ^'^r^/Zs words liad fo great an influence) fliould 
 think in this cafe Antiquity ought to be flighted ; (for to this pur- 
 pofe Ibund thofe words in this very Tra-ft, — A^tqne h:c moror clamo- 
 rts qtuhu'sgemifiantHr Ecclefiaj Ecclefia, Patres, Patres ; S.Gregorius, 
 Bcrnardus, tales M/ff.ts celebraru?2t, [i.e. Mijf/^ privatas.^ -Nam in 
 ^ita Aut of er thus Patrum, inccrtamin: Cotifcienti^^^nemo tuto infiititur\ 
 ftdtantttmverbo Dei fder/d'tm efi\ '-Nor do I liere regard .thofc 
 
 * that cry out, the CWf/^, the Church, theFatherSj the Fathers^ St. 
 ^ Gregory ^^I'Ber^jardj celebrated luch [/>. private] Maflcs. -For in 
 
 * the'conflitls of Conlcience none are to rely on the lives or works 
 ^ of the Fathers, but in the Word of God only put their confidence 
 urging Matt. 24. Surgent Pfeudo-prophctce d"^. ita ut in errorem 
 inducantur (fi fieri poteft) etiamelecfi. VhiclareoflenditChrtHns 
 
 fore^ut in Ecclefia inter Chrifiarjos Vcrhiim & Sacrament urn &c. in tan* 
 turn abufum vert ant ur^ ut vix EkUi falvandi fint : ' There f J all rife 
 ^falfe Prophets ^cfo that, the Elect alfo (if it he poffible^ may he in-' 
 
 * ductdinto error. Where Chrift plainly foreteIs,that the time would 
 'come, when in the Church amongil Chrillians themfelves, the 
 
 * Scriptures and Sacraments ciT"^. w^ould be turn'd into fo great a- 
 ' bufc, that even the Eleft fliould (carcely be faved:) It may again 
 be replied ; — That this Ecclefia & Patres arc appointed our guides 
 in the Expofition of Scriptures/;? certamineConfcrenti.c) and that' 
 the Pfetidoprophetx or falle-prophcts, in all times are to be thus dip 
 covered,andconvinced,^'/^. by their oppofing the fenfe of Scrip- 
 tures given by the Fathers and by the Church. Nor have we any 
 other Bafisov lleadinefs oftlie Catholick Religion., when Satan and- 
 thefc P/eudoprophet^ cite the letter of Scripture, as well as the 
 Church.] vS'^/^» goes on : — Cujufhodi nunc hoc efl SacerdotinmT 
 cti] ill modi ^^riclio ? cujufmodi Mtffa & Con'ecratto ^ en] if modi tu ts Sa- 
 cerdos , qui nonpro Eccltfia^fedproteipjo ordinatus es f De hoc Sacer- 
 dotioy de hacVnclione^ {ctrtumefl)^ Chrif us nihil novity nee earn a'r^-* 
 nofcit: ' — Now what kind of Prieffhood is this .? what kind of 
 'UnQ:ion? what kind of Mafs and Confecration ? what kind of 
 ^ PriQil are you, who was not ordained for the Churchy but for your 
 * Self? [i.e. receiving the Sacrament alone ^ and not diflrihuting it to 0- 
 ' thtrs f of which before.'] Such Priefboodyluch VncJion (k is certain^ 
 ^ Chrilt neither inititutcd;rnor acknowledges. [ WV^/.] 
 
 ■j.Min; ' 
 
^S Co^cerm^g Luther, And 
 
 /. 40. ^» — Me»s &fententUChriJii€lfyficutverbAcUre habeKt, ut tia* 
 n.4. cl Antes Sdcrxmrntum morttme^us annuncicmus, & confteamur\ Hoc 
 facite, inquit^ in mei commemorationem,d^r. Efficut Paulus in^uu, 
 donee veniat. Tu vero Mijfatcr privatus in omnibus MiJJis tms »e 
 femel quidtm pradicajli, aut confejfus es Chrifium : ^ The mind and in- 
 * tention of Chrift was, as his words plainly fignifie, that we cele- 
 ' brating this Sacrament, fliould fhew forth and confefs his Death, 
 ^ QDo this j^d^\xh\\Qyin commefnoratien of me, &c:) and as St. PW 
 ^ faith till he come. But you a Private-Mafs-Prieft in all your Mat 
 *" fes never fo much as once preached or openly confefTed Chrift, 
 [Is not here alfo Preaching at the celebration of the EuchariB 
 made by S^tm a Precept ? If it be made fo , might not Dr. luuthtr 
 have anfwered him, that an Annuntiation of ChrijFs death is made 
 in the very form of the Mafs, and this not only in the Commemo- 
 ration and Reprefentation of the Sacrifice.on theCrofs to God the 
 Father^ but alfo to the perfons that either are or may be prefent in 
 fuch private Maffes ; but that a Sermon is not required ex Pracepo.~] 
 Tufolus ufus es SacYAmentv, & apudteipfum demurmurafii ftbilo quo- 
 damtibifoli'uerba Co^nx. H^ccineejt InBiiutio Chrilfi? Cum hisnt 
 tuis fa[iisfrofitebereteSacerdotemChrirH? An hoc Chrijliantime(l & 
 pium Agere Sneer dotem ? Ad hoc ne ordinatus es ? *^ You celebrated 
 ^ alone, and with a kind of murmuring mutter'd to your felf 
 ' the words of the laFi Supper. Was this Ghrift's Iitftitution ? 
 ^ can you approve your felf a Prieft of Chrift by thefe your afti- 
 ^ ons ? Is it pious and Chriftian-like thus to ad the Prieft ? was 
 ^y ou ordained to this purpofe? [Words. '] 
 
 '^. 40. 4. — MenSy& fententia,& cUra inBitutio Chrijlie/f, ut Sacramento 
 fl« 5' . commttnicent & aliiChriJiiani, vernm tn unotus es non ad diHribnen- 
 dum Sacr amentum^ fed adfacrifcandum : ^ The mind, and intention, 
 *and manifeftinftitution of chrift was, that other Chriftians alfo 
 ' fliould communicate in this Sacrament: but you was ordained 
 "^ not to give this Sacrament to others, but to offer facrifice. [Here, 
 if 6'^^^;^ had faid truth,- neither had the ordained Friefl any autho- 
 rity to give the Sacrament to himfelf. Bxxtfacrificare in the Ordi- 
 nation, as the C/?//r/r/;underftands it, includes alfo the eating, and 
 communicating, and diftribution of the Sacrifice. Nor is the 
 Pm/?ordamed in the Church's Form of it, only ctkbrare Miff am, 
 to celebrate iMafs, (^ which alfo expreffeth a participation of the Eu- 
 charitt,/' or offerre facrifcium Deo pro vivis & defuncHsy ^ offer facri- 
 '' fice to God for the living and the dead ; but in totum Presbytera- 
 U,s officinmyremittere^ & retinerc_feccata ; benedicere, pr.cejfejpr^dicare , 
 
the Original of the T\eformAtion. >yy 
 
 idftizare, 8:c. ^ but to the wliolc office of PrielHiood, [which be- 
 
 * lidcs, to off^r fdcnfict^ ib] to remit, and retain fins ; to hkfs, govern^ 
 ^ fnachj baptize, Sci:. Nor may we doubt, that L^itber in that fif- 
 teen years Ibmetimes diftributed the Eucharift to others, prepared^ 
 anddefiring it from him.] Et contrn tnjlltutiomm Chrijli Mifsa 
 uftis es fro S.icrtficio : 'And contrary to ChriiVs InlHtution you 
 ^ufcd the MafsasaSacriticc. [But our L^r A Inftitution is other- 
 wife under Hood by Ecclefia 6^ Patres, ' the Church said RitherSy as 
 making it to be a Reprefentative or Commemorative Sacrifice 
 and Oblation to God the Father of that only Satisfactory one of 
 the Crofs, to be continued in the Church till our Lord's fecond 
 coming: which S. Pa/d feemsahbto have indicated, andfo ex- 
 pounded it clear enough in i Cor^ lo. i6,&c. comparing and mak- 
 ing it run parallel with the offering and eating the Sacrifices of the 
 Heathens offered to Devils. Nor ought Luther hereto have taken 
 Satan shd^xQ word againll: the Church and Fathers without more 
 proof. Mean-while we lee from what Author (^zealous foribotli 
 of the right underffanding of Chrift's Inftitution, and of God'*s 
 Truth, and vindicating it from former errors j the Reformed have 
 learn'dtheirOppofitionto the Evangelical ^'^m/ue of the Altar.] 
 Sic enim verba ungentis fujfragami dart [on ant. Cum emmjuxta tra- 
 ditamceremomamC^iViQQmi/^mamis dat jam unclo-^ Accipe, inquit, 
 poteftatemconfecrandi, & facrificandi pro vivis & mortuis. ^^ 
 (malum^ h^c efi frorfusfmiHra&fervtrfa unciio & ordinatio^ quod 
 ChnjhiS in[titutt adedtndum &hihendum pro tot a Ecclefia, O" porrt- 
 gtndum A S adtr dote una communicant ilms &c. ex hoc tu facias Sacrifi- 
 ciumpropttiatorium coram Deo ? ' So indeed the words of the Suffra- 
 'ganffiz/^c?/^] ordaining plainly fignify. For when according to 
 
 * the traditional ceremony he dehvers the Chalice into the hands 
 'of the then Ordained, he faith, Takethou power of Conftcrating and 
 
 * Sacrificing for4he living and the dead. What a [mifchief ! ] finilter - 
 'and perverfe Unftion and Ordination is this ? what ChriiT: hath 
 
 * inftituted, (^and ordained to be eaten and drunk) for the whole 
 
 * Church ; and v/hat ought to be given by the Prieft to other com- 
 *municantsc^^. of this do you \_in private'] make a propitiato- 
 
 * ry Sacrifice before God. [Here alfb Luther might have expound- 
 ed to Satan the fenfe of thcChurch, and fo have expefted his 
 Reply ; viz,. The Church ftiling the Sacrifice of the Akdr propitia^ 
 torin?,ton\y in the application of the fole fdtisfaftory Sacrifice of 
 our L(?r^ offered on the Crofs, As alfo there were Sacrifices un- 
 der the Law truly and properly ftiled Propitiatory ; yet only fb 
 with relation to our Lord's made at his death on the Crols.] 
 
So ' Conctrning Luther, And 
 
 nbomlnatio fu^r omnem ahominAtioncm^ ' O abomination of .abomina^ 
 
 ^ t-ir^nc \ \ - • 
 
 He 6. 
 
 tions 
 
 5. — Mens & fententia Chrifii ejl {ut d'lximus) ui Sacy Amentum 
 r^A.' diHrihuatur Redefine c^ communicantihu^ oA erigendam & jirmandam 
 ipfoYumjidem in quovis agom variarum tentationum feccMiydiaboUj &C- 
 adfuhindt renovandum & fro'dicandum henefcium Chrifii, Tu autem 
 ex hoc ftcifii frofrium op{^ quod tuum fity quod tu facias fine altis^ quod 
 fof is impartiri gratis jzel fro pecunia aliis : 'The mind and inten- 
 ' tion of Chrilt was (as 1 faid) , that this Sacrament fhould be 
 ' given to the whole Church, even all thofe that fliould communi- 
 ' cate, to raife and ftrengchen their faith in every agony of the va- 
 'rious temptations of fin, of the Devil , &c, thereby to renovate 
 ^ and fet forth this benefit of Chrifl:. But you have made it your 
 ^own work, in that you celebrate alone, without any others there 
 ^ prefent; whether ^r^^/V, or for money.— [Spoken-to be- 
 
 fore ; the Church repels none , denies the Sacrament to none wor- 
 thy at any time ; fells it to none. If 'Luther did, the Church mufl: 
 not anfwer for his guilt.] What follows next, is a Recapitulation, 
 defigned as it were only to fafl:en and rivet theft truths better into 
 'Luther'' s mind, in which he was afterward to inflrruft the world ; 
 and the matter of it replied to before. — Hie forfan dices ^ etiamfi 
 aliis in Ecckfta nonporrigam facramentnmy tamen ipjefumo^ ipfemihi 
 porrigo* Et ?nulti in ccetu etiam Sacra^r.entum aut etiam Baptifma ac^ 
 ^ip'unt^ qui t amen incredidi funt \ & tamtn ihi efi verus Baptifmus^ 
 dr z'erum Sacramentum ; quare tunc in mea Miffa non effet verum Sa- 
 crament um f Sed hoc non efi ftmile f faith Satan) , quia in Baptifmo 
 funt ut minimum du£ perfonv^haptizans & baptizanduSy & fape multi 
 alii de Ecclefa. Et Baptizantis officium ejufrnodi efi^ quod alits de Eccle- 
 fia quidcommunicat ut.membris ; non aliis fubtrahens (ibi foli fumit ^ f- 
 cut tufacis in Mijfa. Et omnia alt a qu£ ibi geruntur^ turn opus ipfum 
 fitfcundumjujfum & modum inftitutionis Chrifii ;. tua autem Mi fia 
 -contra infiitutionem Chrifii : ' Here perhaps you will fay, [^in defense 
 that it is V'Crum Sacramentum, a true Sacrament, and verum corpus 
 -Chrifl:i, true Body of Chnfl^tho the Confer ator doth not rightly admini- 
 sier It, or is incredulous, and hath no right faith^ *" although I do not 
 
 > adminifl:er this Sacrament to others in the Church, yet I my felf 
 ^ take it, I give it alfo to my fetf. -There are many alfo in the 
 
 > Church receive this Sacrament, as that alfo of Baptifm,twhich 
 ^ yet do not believe, neverthelels it is true Baptifm, and a true Sa- 
 ^crament; why then in my private MafTes may there not be a 
 Vtrpe S3x:rament ? But the cale is .not tile fame {faith the Devil^ 
 
 becaule 
 
iJje Orlgi/falofthe R^formjition. Si 
 
 ^"becaufc In Baptifin there arc two i'>er(bns at the leall, the h^ptizer 
 ^ and the hptizedj and o-tten others al(b of the Cliurcli. And the 
 
 * office of the haptizcr is (uch, that he communicates fomething to 
 
 * others of the Church, not takes any tiling from them to h.imicH', 
 ' as you do in the Mais. And all other things that belong to tliar 
 
 * Sacrament, even the whole aHion'iS according to the command 
 
 * and manner of Chrift's inditution, but your Mafs is contrary to 
 ^ the Institution of ChrilL 
 
 2. Qj4Are nondocttu quod quispofnh apt iz Are. feipftnn ? ^rc. Qj^d- p. 40c 
 rerejicitpi Confirmationem y fi quts more veftro contirmaret feipfum? n.y. 
 i^arenon ejl j4l?folutio,/iquis Abfoheret feipfum ? Q^od (1 nunc nul- 
 lum ex SAcra?ntntis veflris dictuis ipfe pro JeipfofAcere potefiy aut tra- 
 flare; qui fit nt tihi foil hoc jacrum [acrificium facere velis hc^. Sc/o 
 ^faith Satan) quilibet Minijler aliis porrigens etiam pro fe fumit ; Jed 
 ipfe non confecr at facr amentum pro fe^ fed fumit cum aliis & Ecclefia : 
 *VVhy then do you not teach,thatany one may bapti/.ehimfeU?c^r. 
 ^ Why do you deny Confirmat/on to be good, if according to your 
 
 * pradice [^in the Eucharijl^ any one fhould confirm himfelf ? Why 
 
 * not Abfolution vaUd, if any one fhould abfoUe himfelf ? But now 
 
 * if no one can confecrate or celebrate any of the [pother'] Sacra- 
 
 * ments for himfelf , how comes it to pafs that you offer facrifice 
 
 * for and by your felf alone ? I know {faith the Devi) that every 
 
 * Prieft 'Communicating othei-s, receives alfo himfelf; buf hecon- 
 
 * fecrates not the Sacrament only for himfelf, but receives it toge- 
 ^ther with others and the Church. [Firft, hzvc'ii Satan proves 
 any thing by hisinftances, itis this ; that if no man may baptize^ 
 or abfolve, or confirm, therefore neither may he communicate, 
 himfelf. But all Sacraments muft not be made in every thing a* 
 like. 2/y, Neither in the Sacrament of the Eucharifi doth any 
 Prieftconfecrateorofferonly for himfelf, nor take this Sacrament 
 only to or for himfelf, if others be prefent , and prepared to com- 
 municate with him ; but yet i. he may give it to himfelf, as well 
 as to others; and, 2. again, to himfelf, when not to others, if none 
 offer themfelves to receive it with him. For himfelf hath a fliare 
 therein , and bL-ncfit therefrom, as well as others ; nor doth tlieir 
 foregoing this benefit, infer or necelfitate his J 
 
 — In his angu(liis f faith Luther ^^ in hoc agone, contra Diaholum 'uo^ $^ ^(s. 
 hbam rttundcrt hoflem armis, quib/^ ajfuetus eram fuh Popatn : objicie- n. 80 
 bamque inttntionem& fdem Eccltji.e, JciL Q^od Miff^f^privatar mfde 
 & mtentione Ecclefix celebrafftm, EtiamfiegOy inquam^ non recie<:r€^ 
 
 M dtdi. 
 
$2 <l0ncerning\j\jx\\^Vy and 
 
 didi, autfefifiytanseH hoc recle credidit Ecckjta. Vcrnm Satan t contra^ 
 Jf^€,inquir, frome^ uhifcriftum efi^ Quod homo impius, incredulus, 
 poflit alfiftere Altari Chrilti, & confecrare, & conficere ia ifide Ec- 
 clefice, &c. uhi juffit^ a/apr£cepit hoc Deus ? Si nunc verhum Dei nom 
 hahes, fed homnts hoc docuerunt fine "verbo y tunc tot a Dootrinx hxc eft 
 mendacium. Intent to Ecckji^ non ejl contra, clara verba & inttntionem 
 Chrifh. — Ergo f faith ?>atan] non conftcrafii^ fedfolum panem&vi^ 
 nuniy tit Ethniciy ohtnltjii : ' In thefe ftreights, in this agony, {faith 
 ' Luther,; as I was contending with the Devil, I thought to have 
 ^ vanquifhed this great enemy w^ith thofe weapons 1 was wont to 
 
 * make ufe of whilil a Papift. I urged therefore to him the Inten- 
 
 * tention and Faith of the Church ; viz. That in virtue of the 
 ^Church's Faith and Intention, I had celebrated private Mailes. 
 
 * If I did not (faid I ) rightly believe, and intend, yet the Church 
 
 * ahvays rightly believes. But the Devil on the contrary faid ; 
 
 * Shew me, if you can, in Scripture w^here it is written, that a wick- 
 
 * ed^faithlefs man may affift at ChrijFs Altar^ and confecratCj and make 
 • * the Sacraments in virtue of the Churches faithy &c. where hath God 
 
 ^ * commanded or enjoyned any fuch thing ? If now you have not 
 ^ the word of God for it, but men have [traditiona/fy'] taught you 
 
 * this without God's w^ord, then this w^hole doQrine is a Lye. The 
 ' Intention of the Church [_if the true Church'] cannot be contrary to 
 
 * the plain words and intention ofChrift. Therefore (faith Sa^ 
 
 * tan^you did not confecrate, but only offer, as Heathens might do,, 
 
 * the naked bread and wine. [There is more fuch like fluff. Here 
 for what the Devil would perfwade Luther^ that, NuUu'S imfius aut 
 ineredulfi^voteji confecrare^ &c. 'no impious or unbelieving perfbn 
 
 * can confecrate &c, it hath bin an opinion always exploded by 
 the Church, and affirmed , that Gratia gratis datj>^ ^ extraordinary 
 gifts and graces are commiuiicable to wicked perfons ; and the Au-- 
 gufiane Confeffion, made before Luther writ this book, Jrt. 8. grant- 
 eth, — Licere uti Sacrament is o(ua per malos adminisiranturj ' That it 
 
 * is lawful to communicate of thole Sacraments which are admini- 
 ftred by evil men ; (quoting Matt. 2 j. 2,^. Sedent Scribe & Phari- 
 f^i m Cathedra Moyfi^ &c. ' In the chair oiMofes have fate the Scribes 
 and Pharifees &c,) And — Sacrament a & Vtrhum propter ordmatio^ 
 nem & mandatum Chrifli ejfe eficaciJi^ etiamfiper malos exhibeantur : 
 ^ the Sacraments and Word of God^re cfficacious,akho by evil men 
 difpenfcd. As for any intention of the Church, it is only to-con- 
 fer the Sacrament according to w hat it believes to be the Ordina- 
 tion and InlHtution of our Lord. And that its intention and faith 
 isi:ontrary totlie Word of God and Inftitution of Chrift, is a 
 
 thing 
 
the Originxl oftht T{tformAtion , ' 8 } 
 
 ihing fild here by Sata^, but not proved to Lufhtr ; nor ought he 
 to hav^e ycildcd the matter till a further evidence of it ; uor ought 
 he to prefer Saian^s y or his own fenfe of Scripture, before the 
 Church's ; nor to account his fenfe clearer, where fb many a^aintt 
 him think another lb. Mean' while here again we fee from whom 
 the firli Reformer learnt fuch language, Vbifcriptumf^fi? ubi juffiP 
 aut pr^iccm Dcfd^s ? MVhere is it written ? where hath God com* 
 '^manded, or enjoynM it? And to plead Vtrhum De/ againll the 
 Churcli ; /.e. their own fenfe thereof againit the Church's ; (for 
 what the word's of Scripture be, both are agreed ;) and this with 
 an addition of cUrx verbs Scripturd, ' plain words of Scripture on 
 their fide, when a thoufand men to one think the contrary ; when 
 iisno words of Scripture, how clear foever, are interpretable fo, as 
 to contradift any other Scripture ; and the CUrtim Verhmny ^ plain 
 Text, mull: comprehend not one fentence afHrming wliat \vc 
 would have, but the whole word of God as no where gain-fliying 
 it. And then who fb fit to judge of the whole, as the Church ? 
 
 This Encounter ofSatan difcovering , as he imagined, fo much fi, ^p. 
 -new Truth to him, and fo many of his former Errors, but with n. y, 
 this ill defign, as he imagined, the intending thereby to call: him 
 into defpair, (^for no man can think Sara;j to treat with him on a- 
 ny other termes than to deceive, and do him mifchief: only his 
 frauds are very various ; and we may fancy, he propofeth one^ 
 when he doth another,; put him, as he faith, into a great fweat 
 andanguifliof fpirit, as hath bin related before, jj". J2, Acr 
 cording therefore to this fufpicion of his, but quite millakcn in 
 Satan s defign, after the relation of this Colloquy in his Book de Pri- 
 'vata Mi/ay he goes on thus : — Hie refpo^debtmt mihi faKBljJimL 
 Patresy An i^noras Diabolum ejfc nicndacem ? ' Here the Holy Fa- 
 thers ^rhe Pop/Jh B/Jbops'] will anfwer me , ' Who doth not know 
 * that the Devil's a Lyar ? To which he anfwers, — Ftrum qui- 
 dem hoc €Jl^ quod mendax fit > fed ejus mendncia non (unt fimpUcis arti- 
 fciiyfedlonge callidiora & in(lrucliora adfalknd\m. Ilk fie adontur ut 
 apprehendat aliqu.tm &folidam veritatem, qii£ negari non potejl ; atq\ 
 t&madtocaliide & verfutt urgity & acuity & adio fpeciojt fucat fuum 
 9?te?idaciumyUt falUt velcautiffimos, Vti cogitatio lUa^ qua ]\xdxcor 
 pcrc-jjfit.z^eratrat, Tradidi fanguinem innocentem ; hocJiuddSMe- 
 garenq^poterat. Sed hoc erat Mendacium^ Ergo eft dcfperanduni dc 
 gratia Dei. No;i me^titurSdl^n^ quando accufat aut urget m.ignitudi- 
 ncm peccati &rc. fed ibi mtntitur Satan, quando ultra urgtt ut dcfperent 
 de Gratia. Infumrtia (^faith he^ nos ab ipforum privatis Miffts^ ab un- 
 
 M 2 SiOfiC 
 
^4 ConctYning Luther, ahA 
 
 oil one Epfcoporum liberati fumtu. —Viit'int iffi quomodo [ua Per- 
 gania defe/jdantj ' It is true that the Devil's a Lyar, but then his 
 ^'Lies are not of the common make, but far more fubtlc, and abler 
 ' to deceive. He fo accoih, as to gain feme fohd and undeniable 
 ^ truth on his fide ; and that he fo craftily and acutely urges , and 
 ^ fo fpecioufly colours over his lies, as almoft to deceive even the 
 ' molt cautious. As when Juda^'s heart imotc him,, that Thought 
 ' of his was true, I have betrayed the jufl blood \ this Judas could 
 
 * not deny : but that W2ls a Lie, / muji therefore dejpair of the grace cf 
 'God, The Devil doth not He^ when he accufeth or preiTeth the 
 ' greatnefsofa fin &c ; but he then lieth, when he farther preffes, 
 
 * that f mull: defpair of forgi venefs.. In fumm.e ( faith he) we are de- 
 Mivered[^^//^/;f dif cover j of their fauLtinefsto ^/>//^ Satan"] from 
 'private Maffes, from the Ordination ofEifhops; how they can 
 ' defend their Church fee they to it. iJgamfi Satan's Arguments.'] 
 And from the time of this Difputation for ever after he defifted 
 from faying Mafs. See Jdam.vit. p. 1 04. 
 
 i- 41. The Lie then, that Luther apprehended to be m Satan s difcourfe,, 
 was this ; That fince Luther had lived fb long in fb grols errors,and 
 committed fuch great faults ^ amongH: which Satan (as. the Re^ 
 /£?rwe^ after him do ftilljreclions his Idolatry in .^^r/i^/(?;ij of the 
 Eucharifi^ therefore his prelent condition was defperate. But Lu^ 
 /^er prefently avoided this rock of Defpair , and inftead thereof, 
 cozening the Devil, made hafte to Reform his Pradice and Do 
 ftrinefor the future, and perfwade the fame to others; according 
 to the truths difcoverM to him by Satan, and confirmed by him (2ls 
 lie thought/by plain Scripture, quite contrary to the Devil's pur- 
 pofe and intention. Thus Luther conceited. But on the other fide,, 
 rile Devil's defign feems to be, (in feeing a young man bold and 
 given to novelties, and already, in the oppofing of Indulgences, 
 quarrelling with his Supcriours, oi whom M tiler Jiadius faid (fee 
 Adam.vit.p. io4./when he yet taught Philofophy, — tantamejji- 
 vim ingtnii in hoc virOy utfUntfr£fagiaty mutaturum ejfe vulgare do- 
 ctrine genw, quod tunc in Scholutradtbatur^) under a- fhew of driv- 
 ing himinto defpair, to make him fwallow thofe things for truths^ 
 which, Yv^ith the befiarguTcnts and art he couldv he fet forth uur 
 to him, and fb to become the miferable Author, of a pretended Re- 
 former, of the former corrupt Cliurch-dodrines,and praftic^s,. 
 
 - And indeed the Devil's labouring to convince us of any truths,, 
 
 ^'^- * and his laying;Openour finsbcforx^u5, is a temptation that is very 
 
 cau-- 
 
tbe Original of the Reform At ion. S 5 
 
 cautiouny cxercifed by him, left it fliould have another cSccl rhaa 
 lie approves of, x'/.c. our repentance, and amending what he hatli 
 fiievvedtobc amifs. Therefore this is a Ibrt ot temptation he 
 ufeth notto men as yet young and vigorous, and begmning the 
 world, as it were; but when we arc come to an end of it, and now 
 have no more time allowed us for a Reformation. Nor can we 
 imagm that old Scrixnt fo fiUy, as not to confider, in the difcovcr- 
 ing io much new truth to Luthtr, and giving him inch unani'wcr- 
 ablc arguments for it, what might haj>pen, if, inftead of Ddpair, 
 he iLou Id prove a Reformer. Nor could he but difcern, that the 
 gain he Ibught or hoped by Luther s diftrufting the Divine mercy;, 
 was no way valuable in compariibn of the damage he hazarded by 
 Lftther^s being his Convert. The moft obvious interpretation 
 therefore of fuch a Temptation is, that the Devil with his bell skill 
 meant to perfvade him lies ; that he might, according to the bold 
 and fiery temper he faw in him, aheady inflamed againft liis Su- 
 periours, propagate and dilTeminate them all abroad. 
 
 B:it in this fpreading of them it fecms God would not fuffer L//- jf . 4 J 
 fher to conceal the firft Author. As for Chillirjg\vorth''s anfwer, as 
 touching this Conference oi Luther with the Devil, (in his return- 
 ing to ProSeJlantifme^^ to his motive for relinquifliing it, that is re- 
 cited before jf. 39. ^ — That (if this Conference were real J the De- 
 ' vil might perfwade Luther from the Mafs &c. hoping by doing fo 
 *to keep him conftant to it i or that others would make his diilwa- 
 
 * lion from it an argument tor it, ("as we fee Papifts do,) and be a- 
 
 * fraid of following L/^//;er, as confefTing himlelf to have bin per- 
 
 * fwaded by the Devil. -To the firft excufe ; we fee that L*aher 
 had no fuch thouglit, but that Satan's defign was to make him de- 
 fpair. Again; it concerned the Devil, if having fuch a defign, to 
 have urged either no arguments , or fuch as in Lnthtrs account 
 fliould have bin very weak, to leave him lefs fhaken or doubtful of 
 thofe opinions wherein he found him •, and not to have fo much 
 ©ver-acted his part. To the fccond excufe ; L///^/;tr'jr revealing his 
 Author feems to have bin none of Satan's defign (^which Author, 
 as 1 faid, for ten years Luther thought beft to conceal, till he had 
 feenmany others fwayed with thclc arguments , as well as him- 
 felf; and fo thought fuch a ftory of the hUck Juthor would net 
 prejudice them,) but God's fpecial Providence in behalf of his 
 Church : of which the Chriftian world doth well to make that gooJ. 
 iife Mr. C/^/7////fjjv(?;7/;fpcaks of^ to dehort men fromliich, at the 
 firll, Satan ical Inventions.. 
 
$6 Co^cerm^g Luthcv] a^d 
 
 ^, 44. And, now I am fpeaking of thefe Providential difcoveries of Sor' 
 tans wiles and works, a not-unlike accident to this of Lf^her hap- 
 pened alfo to 7Mnglij44^ the iL Innovator in, and Reformer of, 
 the former Doftrine of the Eucharifi ; and contending for a z^irtu- 
 dl only, not real, Prefence ; and. Hoc eji^ ' this is, to mean only, H^ 
 figrnjicaty Corfu's mtum^ ' This fignifics my Body ; He then being oa 
 a certain day to confirm his new dodrine in a Sermon to the peo- 
 ple, and very cogitative and folicitous to find out fbme new place, 
 and to clear all exceptions, (CcfpimuSy faith he, omnia cogitare, or»- 
 nia evolvere yhc. fome former inftances of his being rejefted, be- 
 caufe extra8:ed out of Parables, as that Luk. 8. 11, The feed is the 
 Word of God J the night before in his fleep had, as he faith, an ex- 
 traordinary Monitor in^ iM^y^^rti^ ^ from the sky, but ater ark alhus he 
 knew not, who fuggelled a text of Scripture to him; which being 
 the next day urged and dilated on, fully fatisfied his Audience, fo 
 that they afterward wholly acquiefced in his opinion. Upon which 
 good fuccefs, li£ afterward writing a Tra£t De fuhftdio Eucharifii^y 
 of the fuccour he received concerning the Eucharift, thought him- 
 felf obhged to acknowledge the favour done him by fuch an extra- 
 ordinary Meflenger. And his Relation (to give it you in his own 
 words) is this. Cum ^vtrotredecimus dies [Aprilis] adfeteret, vera 
 narro, adeoq^ue vera, ut celare volentem confcientia cogat effundere, quod 
 Dominus imftrtiit ; non ignorans quant is me contumeliis ri(tbufque ex* 
 fonam ; Cum, inquam, i j . Afrilis lux adfeteret, vifus fum mihi in 
 fomnio multo cum tddio contendere cum Adverfario fcriha, ficque obmu^ 
 tefcere^ ut quod verum fcirem, negante lingua henefcium fuum, froloqui 
 non poffem. Qm me angor (ut folent nonnunquam f omnia fallaci lu~ 
 dere iwiJe, nihil enim ciltius quant [omnium narramus, quod ad nos atti- 
 net, tametftleve non fit quod fer f omnium di die erimus ^gratia Deoyin cu^ 
 jusfoliusgloriam ifia frodimus') vehementer turhare videhatur. Ibi 
 -^^ f^,^;yetvni vifus eft Monitor adeffe ; Jterfnerit, an Alhus, nihil memi- 
 ni ; [omnia enimnarro ; qui diceret, Qmnignave,- rejpondea^ ei, quod 
 Exod. 12, fcribitur ; Eil enim P/^^/e, hoc elt TranfitusPomini. Prc>* 
 tinus ut hoc ^hantafma vifum e//, fimul experge[to, & c lecto exilio, lo- 
 cum apud Stptuaginta.frimu?n undique circumjpicioj ac de eo coram tot a 
 Condone fro virihus dijitro, qui Sermo,uhi acceftus eft, omnibus facra^ 
 rum lit tr arum CandidatiSy qui adhuc nonnihil propter PdraboU obfta^- 
 culumh^rehanty omncm ncbulam difcufftt, ^ When the I'^th.oi April 
 ^drew near, f what T tell you is true, nay fo true, that tho I \vould 
 ^ willingly have conceal' d it, yet m.y Confcience forced me to utter 
 
 * what the Lord hath imparted to me, notwithftanding the many 
 
 * feoffs and jeers to which I know I fliall expofe my felf thereby : } 
 
 the 
 
the Origindl of the J\tfcrm4tioft, S7 
 
 ^ the nighr, I lay, before the i ^th, day, I dreaniM that I had a hard 
 
 * tug with the Scribe my Adverlary, \_ofit that had dilpHted before in 
 
 * the Jffemt/y Againjl his new Opinion^] and was fo llriick dumb.that, 
 
 * my tongue reVufing to do its duty, 1 was not able to fpeak wliat I 
 
 * knew to be true. At which me thought (as in ones dreams luch 
 , thoughts are not unufual, for alio what I relate, for my own part 
 
 * I take it to be no better than a dream ; though what I learn\i by 
 
 * it is no fmall matter, thanks be to God, for whole glory alonc-I 
 ^ now declare this J I was exceedingly troubled and perplexed ; 
 
 * when lo a Monitor f whether black or white I now remember 
 ' not j as it were fent from above to affift me, feem'd to fay to me, 
 *\Vhy, Dullard, dofl: not anfwer him what is written Exod. 12. 
 
 * // u the Lords Pajfeover ? As foon as this Phantafm appeared to 
 ' me, I awoke, leap't out of bed, look'd out the place in the Septua- 
 ^ gint \ and the next day difcours'd thereon before the whole Af- 
 ' fembly, to the great fatisfadlion of all the young Students in Di- 
 ^ vinity, who before ftuck a little by reafon of the Parable. Here 
 Z^iingliHS^ the Head of the ^acramentanansj we fee, had a fpiritual 
 Monitor to inftruft him, as well as l^uther ; and in the fame man- 
 ner, after he faw his Opinion take, he confeffed it ; and if we may 
 believe, of this M?;?/V^r,L«^^^r, who writ an Anfwer to TLuingliusj 
 (called Defenfw Verhorum Domini tn C(r«4,)and among other Texts 
 gives one to this of Exodus^ he faith, It xvas no better than the Devil 
 deluded him. — \.uce meridiana clarius ejly hanc Hxrefin nihil aliud 
 ejfe,quam acerb am & effrxnem Diaboli fetHUntiam, & ludibrimn ; qui 
 fra nimiaftcuritatejludioidfibihabeat, ut nos [ui6 frigidis & vcrfutis 
 glofs^matis, & interpretationibus indignis modis irrtdeat : 'It is as 
 ' clear as the Sun at Noon-day, that this Herefy [fo he calls that of 
 ' Zj^mglius,'] is nothing elfe but the bitter and unruly petulancy 
 ^ and mockery of the Devil, who by reafon of too much fecurity 
 
 * \^our not being cautious enough to obferve his frauds ^1 makes it his bu- 
 
 * fmefs bafely and unworthily to Ihamm us with his rorry,but craf- 
 
 * ty,glofres and interpretations. This Account I thought fit to 
 give the Reader of huther^s Relation of his Colloquy and Difpu- 
 tation with the Devil ; who therein delivered to him the feeming 
 truths of the Reformation. 
 
 Tho indeed the Arguments,wherewith he perf\\iaded him, are ^. .5 
 very frifolous, and many of them alfo now laid afidc by the Re- 
 formed his followers. As I. the Nullity ofL\x\\vzx\faithy whillt 
 yet a Roman-Catholick, urged by Satan in order to the verity of 
 the Sol.fdian Tenent^ now by learned Proteflants much exploded. 
 
 2. The 
 
Conceyning Lather, dni 
 
 -2. The Nullity of his Holy Orrferj, and Fritfihood ; whereby \ni 
 Confecratlon of the Encharijl is argued defeftive. But the Re- 
 formed grant the Holy Orders conferred in the Ror»an church , and 
 luch as Luther received, valid and good ; and from thefe would 
 fecure their own. 5/y, Hisufingthe Eucharift not only as a Sa- 
 crament, but Sacrifice, and his Ordination thereto. But thisufeof 
 the Eucharift, as fuch, as it occurs every where in the Fathers ; fd 
 is juftified by learned Proteftants. ^ Of which Mr. Mede his Sermon 
 en Malachjf i. 1 1. hath treated coploufly. Where /. 47 5. he laith, 
 * — That as Praife and Prayer may be called the facrifcium quod^ 
 ^ the facrifice which is offered by Chriftians, fo the Commemora- 
 
 * tion of Chrift s facrifice on the Crofs is th^ facrificium quo, the fa- 
 ^ crifice n^hertby the other is Accepted. And f. 495. faith, — ' That 
 'our Bleffed Saviour ordained this Sacrament of his Body and 
 
 * Bloodasa Ritetoblefsandinvocate his Father by ; inftead of 
 ^ the manifold and bloody Sacrifices of the Law. And afterward, 
 that '' — Infl:ead of the flaying of Beafts, and burning of Incenfe, 
 ^ whereby they called upon the name of God in the Old Tcfta- 
 ^ ment , the Fathers, I fay, believed our Saviour ordained this 
 ^ Sacrament of Bread and Wine, as a Rite whereby to give thanks 
 ^ and make fupplication to his Father in his Name. The myflrery 
 
 * of which Rite they took to be this; That, as Chrift by prefent- 
 'ing his death, and fatisfa£tion to his Father, continually inter- 
 
 * cedes for us in Heaven; fo the Church on Earth femblably ap- 
 ^proaches the Throne of Grace, by reprefenting Chrift unto his 
 
 * Father in thefe holy My fteries of his Death and Paflion. Quot- 
 ing alfo Perkins in his Demonftratio Problematis de Saerijicio Miff^y 
 where he faith, — ^ Veteres CceriAm Domini ^feu totcim Ccen f Actionem 
 & for mid Am vocArunt Sacrificium ; turn aIOs de CAufis^ turn qui a ejl 
 CommemoTAtiOy Adeoque l{eprdfentAtio Deo PAtri fAcrifcii Chrifti in 
 Cruce immoUti, ' The Ancients called the Supper of our Lord, or 
 
 * the v/hole Adion and Canon of theMafs a Sacrifice ; as for other 
 *rcafons, fballbbecaufe it is a Commemoration, and confequent- 
 
 * ly Reprefentation, to God the Father,of the facrifice of Chrift of- 
 ^fer'd upon the Crofs. Laftly, /?. 504. contends, — 'That there 
 
 * may be a Sacrifice, which is a reprelentation of another; and yet 
 
 * a Sacrifice too : And fuch is this of the New Teftament ; a facri- 
 ^fice, wherein another facrifice , that of Chrift's Death upon the 
 
 * Crofs, is commemorated. And whereas the fame M^g would 
 relieve himfelf and the Reformed in'denying the Eucharift to be 
 a Sacrifice rd-^/Z^ and /^rdj/'fr/y lb called, (for ibmethingmuft befaid 
 to free themfelves from Popery J yet be fticks not to grant the for- 
 
 mer 
 
the Origindoftht Rtiform.tlio^, S^ 
 
 mcr Sacrifices under the Law , />r^/cr and real ^ notwithdanding 
 that they wcie commemorative of anothcr,tliat on tlie Crofs ; and 
 tliis Sacrifice of the Eucharift to be ord lined in tlicir ftead : whillL 
 tlicCahoHckson tlic otiicr iidc do alfb make this Sacrifice on tlic 
 Altar a commemoration of that of the Crofs. I have (et down 
 this to Ihcw, how dit^'ercnt the Sons arc to their firfi Father, as to 
 this point oftheChriftianfacrifice of the Ahar ; and howfalfc in . 
 this Satan was to Luther. 
 
 In all this laid of L«r/;er''i- communication with the Devil, I do ^ ^^ 
 not make Luther any confederate with him, but only a pcrfbn mi- * i ^. iim 
 lerably deceived by him. I do believe, that he in perfecuting the Ff'^i^^'j^y 
 Churchof God, and its former truth, as the Jews in pcriecuting [o'v^rTdnrl 
 our Lord, and his Doftrine, thought he did God good fervice^ and :ii::c wiies 
 therefore the Devil great differvice ^ and that he really took God ^^^^^r^""^' 
 for his friend, and the Devil for his enemy, as they alfo did : of hi:-n ' igJuj* 
 whom neverthelels our Lord declared, that they were the DeviTs 'andy. 
 C/?/W;e;/, and he their Father ; and that they did the rvorks of this 
 their Father, and fpake his words. {Jo. 8 . 41,44 J But neither do 
 I apprehend this grofs mifperfv/afion of his to have excufed him 
 any more than theirs did ; fincc he wanted not fufficient teftiino- 
 ny, and evidence on every fide, efpecially from the voice of the 
 whole Church Catholick, that he was deceived ; and the merciful 
 God, without his own firil: fliutting his eyes and hardening his 
 heart, would not have given him up to llich a blindneis, and 
 ftrong delufion. 
 
 Mean-while, a great advantage this is to Satan, f'and therefore ^ 
 he labours it muchjy/ when they that do his bufinefs do not know -f*. 5'^'' 
 io much. For inch perions do it much more zealouily, reiolutely, r re was a 
 and without all remorfe , whilft they fancy themfelves Saints, and "^J^^^ ^^"' 
 Martyrs; and not them, but their adverfaries the inftruments of fi^J^cn/of 
 the Devil: whereas he afts but timoroudy, whofe Confcience '^i-« 
 mean-while trembles, and is continually qucftioning his endea- 
 vours, and recalling him from his work. And the Devil well fees, 
 that Hypocrites, and diifemblcrs, tho thefe are a higher fort of his 
 lervants,yet do not do his bufinefs half fo well : For, in fome thing, 
 or other, thcfe flag at length, and deteft themfelves, at leaft they 
 will haftdly be Martyrs for him. As therefore this evil fpirit in o- 
 ther things emulates and (trives to refemble the Good, fo in this ; 
 that, as the Holy Ghoftinfpircs into God's Miniilers a very great 
 boldnefs, (w^J?. 4.29,3 1. >) and confidence, and full perfwafion in 
 
 N dchvcring 
 
9© Ca^cerm^ghutliQr, and 
 
 delivering of divine truths, and undergoing any fufferings inteftl* 
 mony thereof; even fo this evil fpirit inltilsalfoa ftrange plero- 
 phory of blindnefs, and deiufive credulity, into his Minifters,in the 
 believing, and teaching a lye, not to be difcerned from the other 
 many times,even when it comes to laying down of lives. Which 
 we may be certain of, as often as we fee f'truth being but one)romc 
 dye at Smith f eld by fire, and others at Tiburne by fufpenfion, with 
 an externally appearing equal refolution and courage, for tm con- 
 tradiflorics ; one therefore dying for a lye. And this is the more 
 remarkable,inthat even in defence of Atheifin, (bme (doubtleCs 
 ftrongly deceived by the Devil) have facrificed their life, ^as that 
 defperate perfbn Vaninm in frame ,) meerly out of love to this 
 dodrine, as a truth; for he, who held no God, looked for no fu- 
 ture reward of his Martyrdom ; nor feared any future punifh- 
 menr for his difi vowing luch Atheifm, and fo faving of his life. 
 And this ftrange confidence Luther himfelf meeting with, and ad- 
 miring in fome Proteftant feQs that oppofed him, readily acknow- 
 ledged it in them a bewitchment of the evil fpirit ; yet in himfelf 
 he fas alfo his followers^ took this confidence for a fignal opera- 
 tion of the good. 
 
 tf 4.S ^^ ^'-^^^ ^^^ ^^^ ^^^ Devil Is glad to maintain feveral virtues In 
 ^ ' his fervants, (tho this in other refpefts much againft his will,j fo 
 to make their bad wares falable : and fome (mall flock of good 
 his inftruments commonly have, which he leaves undefaced, and 
 diligently mixeth with that evil which he hath planted in them,{b 
 tomakethis the more current, and all eafily fwallowed down to- 
 gether by the imprudent, and credulous. For all men avoid thofe 
 in whom appears no good ; and the wolves that raven moft put on 
 flaeeps-cloathing. Even Satan, to fet off himfelf, he is fo ugly a 
 creature, is forced, tho he hates fuch a habit, partly to drefs him- 
 felf like a good Angel : who if he fhould always wear horns ^ and 
 cloven feet, he could get few or none to follow his colours. Had 
 Luther bin a much worfe man than he was, he had done lefs mif^ 
 chief, and Satan lefs fervice ; and had this Fiend handled him fb 
 roughly at liis death, as fome tell us ; perhaps his Reformation, by 
 the world's being frighted thereat, would have bin ftrangled, and 
 deferted in its birth : whereas now the fliew of ibme Chriilian vir- 
 tues left in liim, his inveighing every where againft Satan as his 
 iworn enemy, his proteftation of all fincerity and conlcientiouf- 
 nefs in his difcourfes and dealing, his confidence, or, as he calls it, 
 certainty, that hisdodrine came from above, his juftly blaming 
 
 (as 
 
the Ortgwal of the T^cformatloti . g ^ 
 
 (as alfo did the Catliolick J)o£lors^ fcvcral corruptions of manners 
 in the Church, c^r. drew many after him unawares into the fame 
 nets of the Tempter, and propagated his errors to [XDilcrity. 
 
 \^ery fpccioufly tlierefore, I grant, this man began to rail at the ^' 49* 
 Pharifaical humour of many Rehgious, (^and perhaps (bmc luch t^icrcw^nVcd 
 Rehgious there were^^, who relied on the purity and merits ot n^f i>!:c'0«« 
 their own works, and holincfs ; againil whom he preached ChrilVs for'Tcw.i 
 Merits, and our JuitiHcation inremillion of our fins. Spccioully thmgsir. 
 afterward he preached, and writ againlt Indulgences ; and per- ^^'» . ^f**^^ 
 Iiaps rightly, as to icveral abufes wherein they Were by fome mif- 
 underllood, andpradilcd ; and this perhaps done by him not out 
 of any emulation, or envy of fome benefit thereof accruing to ano- 
 tlier Religious order, the DominicAns, but out of confcience : tho 
 this his atfion, free from envy or avarice , might be ftained with 
 Ibme tickling of vain-glory, fed by the popular applaufc that fol- 
 lowed him. Sd at the firll he did not call: off all obedience to his 
 Superiours , or intended it, (^as himfelf often profeffeth,) nor yet 
 intended at the firll: a Reformation of the Church's doftrincs in fb 
 many points as he invaded afterward, but fome amendment in 
 manners rather ; and afterward, when time and company had em- 
 boldened him to do this, yet he ftill fupported fuch facl with this 
 pious intention, that he did it for defending the truth; and that 
 lie only difobeyed his other Superiours to obey God the Supreme. 
 Neither is it likely, that he ever intended by his preaching dowa 
 he Evangelical Counfelsof perfefl:ion,the three vows of Religion, 
 Sacramental Confcffion, Penances, &c. to introduce fuch a licen- 
 tioufnefs of life as he faw afterwards followed upon it : nor by his 
 throwing off the yoke of authority, to lay the way open for fo ma- 
 ny Sefts, as he faw crowded in fuddenly after it, belides his own. 
 Such might be the Devil's defigns from the firft , but not Luther's ; 
 and had 6'^/^;^ pulled off his Mask, and difcovercd to Luther at the 
 beginningall the evil he meant to make of him, or introduce by 
 him ; doubtlefs this man would have ftartled, and recoiled ; and 
 this fubtle enemies plots are iboften fpoiled and fruftrated, as they 
 are fully difcovered. 
 
 /. S^ 
 
 And as I cfteem Luther from the beginning not abandoned of all '"^^^J.^^'"j^ 
 good*intentions, lb neither deprived of all moral virtues ; thefe ^^ail^^^s 
 teem to me two very faulty extremities, to reprefcnt any man's cli« ten- 
 life fo wicked, as to have nothing good in it ; or fo holy, as to have ^^^^^^"^ 
 i-K) faults. For any thing I can find, this man was very free from to his fu^, 
 
 N 2 . the 
 
the viceofCovetoufnefs; but then it is true, tliat fome men arc' 
 treed from this only on this fcore, that it cannot thrive near, or co- 
 habit with the vice of Ambition, or Vain-glory. He is reported 
 by his friends to have bin very charitable to the poor ; but this al- 
 fb may be done ftho I cannot fay his was fo) with an eye in our 
 charity to humane praife, as well as to our neighbour's neceffities. 
 So Afe/^/^c?/'^?;^ notes of him, that he exceedingly oppofed taking 
 up armes in defence, or for propagation, of Rehgion ; which yet 
 might ground it fclfon no better foundation, but only a confciouf. 
 neis in his time of the weaknefs of the Proteftants power in com- 
 parifon of their Adverfaries ; and he might be averle from it,more 
 becaufe he thought it not expedient, than not juft. He feems like- 
 wife to have bin a man of great and indefatigable induftry ; of a re- 
 folute, and undauntable courage ; of which fee what is laid before 
 jf. 47o Butthefeare reckoned amongft good or bad things ac- 
 cording to their effe£l ; and fo far as they tend to God's fervice, or 
 to any others benefit, men may hope for a juft recompence from 
 God in acceffion of glory, or diminution of punifliment ; fo far as 
 they tend to God's difhonour, or anothers harm, they muft needs 
 proceed from an evil root ; and from him they may expect their 
 wages,whofe work they do, and w^hofe caufe they promote. 
 
 /^ 5 1' If fuch things as thefe may be urged for him; yet what more 
 do they fhew, than, fome of them, that he was not at his worft at 
 firft ; and other, that he was never fo bad as he might have bin: 
 but what are thefe to recompence, or make fatisfaftion, for that 
 fpirit of pride and contention ; of licentioufnefs, and rebellion; of 
 anger, and impatiency ; felf-admiration, and contempt of others ; 
 of railing and blafpheming againft the Catholick Church, fftiling 
 it the Whore of Babylon^ ^ndrkSpoufe of Amhhrijl-^ and that for 
 many ages before his own time,) and againft the fpiritual Fathers 
 thereof ancient and modern, Prelates and. Councils, (pronouncing 
 even of the firft Council of 7V7re, — Senon tntcBgere Spritum fan'- 
 ctum in hoc Comilio (fee before /. 19.^; againft the Grace and 
 Spirit of God,as it inhabits in his Saints, and brings forth fruits ia 
 tliem of a moft fweet fmelUng favour to God ; of .which he faid for 
 his advancing of Juftification by Faith alone , that — Ofm honum 
 optimefacinm w^specciitum mortale ftcptf^dum judicitim Dei : -and that 
 — Ahfiocertm fe non ftmp.r ptccaye mortaliter ; againft Chcrftity 
 and Abftincncy, againft Solitude and Watching, againft Fafting 
 and Hair-cloth, againft the diurnal and nocturnal Offices of the 
 Church, gnd die Canonical hours of Prayer ; againft hard treat- 
 ment 
 
the Origi'/id oftht Reformat io?7. 9 j 
 
 mentoftlie Bocl}% poverty and lowncfs of Spirit, and preferring 
 our Superiors rcalbn and will, for the conduct of our life, before 
 our own ? What arc Ibme good things found in this pjrfon (as 
 none is every ^vay bad>> to counterpoife thole vices (ib oppolitc to 
 the fundamental virtues of Self-abnegation, Humility, and Chari- 
 ty,) which do appear m this former dilcourie to have lb fully pol^ 
 felTcd, and reigned in this man ; pride , anger, contention, difo- 
 bcdience, fenliiality , breach of law ful and lacred vows, &c ? Who 
 is there, that will abiblve a Traitor arraigned for murthering his 
 Prince, becaule his neighbours come in, and witnefs, that he was 
 charitable to tlie poor, or a good houle-keeper ? Or who will ab- 
 {blvethePharileeforblafpheming our Lord's Spirit and Doftrine, 
 becaufe he paid Tythe mean-while of his Mint, and Cummin? 
 Whereas therefore thofe,who have bin fent by God in fevcral ages, 
 fince our Lord's departure, for the reforming of Chriftian manners, 
 and advancing of piety, and religion, have appeared to be perfons 
 of extraordinary fandity, and llridlnefs, and auiterity of life, of 
 great humility, and meeknefs, and pundual obedience to their 
 Ecclefialiical Superiours ; and their Reformations, and new Lifti- 
 tutions ftill liccnledby the Same: lb it is that this perfbn appeared 
 in an oppofite w^ay to all the former, in cafting down their works; 
 and in magnifying himlelf as a difcoverer of new truth ; in 
 throwing on all obedience to his fpiritual Superiours; in calling 
 Chriftians to more Ubcrty, f not llricSnefs,) and carting the work 
 of their faivatiqn wholly uponChrift's flioulders; yet how much . 
 he magnified the works of God the Son for rhefluthful, fo much 
 deprelTmg and vilifying the operations of God the Holy Ghoft. 
 within the faithful. 
 
 Where feeing that tliere have bin, fince our Lord's time, only -^^ 5.^' 
 two moft famous Innovations made in Religion againft Church^ feTbi^cc*" 
 Authority, that have drawn many Nations after them, and divi- of lAiUer's 
 ded them one from another in the worlliip of God ; the firft oi Ma- KXhn^fD- 
 /;r);;?r/, the fecond of Luther; this fecond Innovator may be ob- ftvaai par- 
 icrved to have rcfembled the former in feveral mrticulars. ticuiars, to 
 
 I. In his overthrowing and i electing the Senle vV expont:on of the. ^uhomtu. 
 Scripture received in former times. This later Innovator urging, 
 That the true fenfe and meaning of God's word was falfified for 
 many ages, as the other did, that the wordsand writings thereof 
 rOf which fee before /.2c. -Quanticrroresin oyrinium Patrtn/ifcrif^ 
 tis. -Ojiiitfl, qui non fc^fiit6 Scrtpturas torftritykc. An\\~Scin tos voh- 
 f/M nMim Patrt^ 4Htboritatc cogi vcUc &c. And — 6/ //ifjfl hal/ttur quoJi' 
 
 dicatur, . 
 
94 C o^cerm fig Lmhci% /t^d 
 
 dicafur, fatlu^ efi om'iU negate [i.e. in PatribwsJ qudm concedeh 
 Miffam &c. --Andi—Eruditis gratum er^^rfaitli Mdancihon) quafiex 
 Unthris edtici Chrifium , Prophet as, Afofiolos^^ &€. See before §. 5, 
 And of tliefe his new Doftrines and Expofitions Luth^tr faith jf.24. 
 — Ilium feaut [nam doBnnam Efifcoporumy aut tillim Angtli de Ccelo 
 ffdjicerejndfcio non dignari \ fat is nunc datum ejfe fiultse huic humili^ 
 tati. See before /. 16. And — Si nes ruimus, ruit Chrifttis una. 
 And T^uinglim obferves of him, — CUndeHinum efuginmfibi hoc mo- 
 do prepay at y Sifedu^m aut falfus fum, Deus mt feduxit, & fefellit. 
 (See before ^.26.) Such language this as never any Doclor, or 
 Reformer ufed before him, unlefs Mahomet. 1 
 
 J^-5^' 5Vrt?;?^/v, In his coming not with the power of the Spirit, and 
 Miracles; nor with the Ipirit of temperance, meeknefs, and pati- 
 ence, in worldly affronts ; but inftead of thefe, with the fpirit of 
 fury, defiance, and railing ; as the other faid that he was fent not 
 with Miracles , but a Sword. [Hence that oblervation of the Ti- 
 gurim Reformed Divines concerning his writings, — Tanta fekctif- 
 pmormn convitiorum copia fcatere^ tanta verb or um immodeHia, fcedita* 
 te, & impuritate turgere^ tanto den i que iracundi^, maledictntid^y fur oris ^ 
 & infanta impetufurere, ut quotquot ilium legere dign ant ur^ non fine 
 gravi animorumjlupore, infelixhoc, & in audit um hacienus exemplum 
 admiraricoguntur, (See /. 31.) And jf . 26. — In omnibus correp^ 
 tionibus fuisplurimum maligni Jpiritus^ quam minimum vero amici , d* 
 Faterni animi deprehendi. — And Erafmus tells him in a letter, 
 ( §. 3 1.) Sefuo ifloingenio tarn arroganti^ procaci^feditiofoy totumor- 
 hem exitiahili dijjidio concufjijfe. And from fuch fiercenefs obferved 
 inhimtoalldiflenters, it was, th^t Melancfhony tho his intimate 
 friend, writes from Wirtenherg in this complaining manner to 
 yix.Cahiny ffee jf. 25.) -Totos jam annos viginti expe^o exilia. 
 And a fpirit this was that never left him , but rather more and 
 more poiTeffed him ; his laft writings being obferved to be tbe 
 moft violent.] 
 
 gx±\ T/?/W/r, In his indulging Senfuality, and the naturall appetites 
 
 'of the fieflh, much pleading for the neceffity of Marriage, holding 
 
 an equality of grace and glory in all juftified; and generally op- 
 
 pofing thofe formerly efteemed Counfels of Perfedion, and of a 
 
 llrifterhfe, (from which many imagine Proteftanlfm, as Veil as 
 
 " Mahomet am jm , to have gained fb great an acceptation in the 
 
 world,) as Celibacy, Monaftical Poverty, Abftinence, Solitude, 
 Obedience, long Prayers, d^c. {^Concerning Marriage urging fre- 
 quently 
 
v> 
 
 the Origindof the J^tformAtion, 
 
 qucntly Gen. 2. iS. — Non efihonum tjje homintrnfolnm ; and God's 
 command alio for it, G.v;. 1 . 2S. — Crefcite, & mitltiflicamirji. And 
 /. 12. Aoix fill i flint ^& 7nAnthu)2t homines \ h/inc ob cattfam ddtnty 
 Cr co'^^nntur^ ittrum ex jt rclicto femine j^r ocrc.tr e homines, -And- con- 
 cerning other niortiiications of the flelli he ordinarily flights theni 
 on this manner, fjf. 3.) — Ejufrnodi fancios diligit Satan^ qui fux 
 iffor/(?n corpora J 6^ Anim^ / crdtint ; qui dtfraudant, & privant fc om^ 
 nihtts hemdiciiombiis honor ii7n l)ti. And contends ( ^, ic.) Tivatno 
 man ought to lay a Crols upon himfelf, or tOi make choice of a tri- 
 bulation. -And-//// in[a,ni (^faith he) ignxriqnejidti prorfus^ & lj?i^ 
 ritus, impcriti prorfus rerum fpiritudlum^ co'ianturiis nbuSy per op U" 
 fcuUjuafrigida, jejuniisy 'vejtibi(S, preculis, flatis Alonaflerionp^ ca?^ 
 ceribtisyconjultre. liUwhere — Credefortiter (faith hej^.3.) tc dfo- 
 llaumy& abfolntusuereeriSy quicqmd fit de contritione. And — Bap- 
 tizatuSy etiam volenSj non pot e si per derc faint em {nam quant if ciin que 
 feccatts ; nif nolit credere,'} 
 
 4. In his attempting to degrade the formerly received head of the /. ■> ^ 
 Church upon Earth, as the precedent Reformer Mahomet did, the 
 Head thereof in Heaven ; pronouncing him Jnti-Chrill^ and the 
 Church of God his Spoufe ; and fo far befriending that his Prede- 
 ceffor,asto apply all thofe things to the chief Pador of Chrift's 
 flock, which properly belong to that great falfe Prophet, whole 
 ftepshimfelf follows. In his degrading alfo the former Clergy of 
 God ; declaring them ( convinced herein by the Devil's Ar- 
 gumentsj to have bm no true Priefts, (ke before /. 18^; and 
 letting up a new Clmrch-Minifl:ry of his own; and compofing a 
 new Ordination of Biihops, and Minifters defcending from him- 
 fclf, ffee ^. 2 3 J And himfelf exercifing the Epifcopal function in 
 Excommunications, c^f. tho only a Presbyter: Abrogating the 
 former publick Liturgy of the Church,and himfelf ordcrmg a new 
 one as he thought meet, to be ufed by all his followers, ("a thing 
 never attempted by any Reformer before Iiim, except Mahomet J ; 
 andlaftly burning in publick the former Ecclefiaftical Canons, as 
 well thofeof Councils , as Popes; by all this, as it were, making 
 himfelf the Founder of a new Religion, and an independent Su- 
 preme ; and, ^s Erafmus told him J ^whichfuits alio well in this 
 comparifbn with Mahomet^) poftulans tantum non pro Deo habtriy 
 (ice before /. 31.;?. j J fuitable to which he authoritatively pro-' 
 nounceth ot the otiier Reformifl:s diffcnting from him, (fee before 
 jj". 2 5.) — fe ncc eortimconfortium recipere^ nee littras, libros^ filuta^ 
 tiones^heneduliones^fcriptionesy aut no?ninationemj intra animiftipe^ 
 
 netralia - 
 
g<5 Concerning Lutlier, and. 
 
 mtrdU aimltterty nee vifu, vtl audit n dignari decrevijfe. Concern* 
 ing which former bold undertakings his Confcience often checked, 
 and thus rcplyM upon him , ffee $. 24. n.2.) Imfolfthtk eft^ quod 
 Chrifius tot feculis Ecclefumfuam errare fmat. Tu certe folus non fapis 
 J^lusy quxm tot fancii v'lri^ & tot a Ecclefta. — Sic fenferunt & docuC" 
 runt omms^rimitivA Ecclcfi(e Do^tores^ viri fanciijfimi,multo major cs^ 
 & do^iores te. Quis tu es qui aufus ah omnibus his dijfentire^ & nobis 
 diver fum dogma ebtrudere? To which he anfwers, — Si fancius Pe- 
 trus &c, aUter doceant, tamen hoc certe. fcio^quod humana nonfuadeo^ fed 
 divina. — kvidi-Qutfque videat^ut certijfimus (it defua vocatione^ & 
 do^rma, (^. 24.^. 2.) So elfewhere about his changing the Mafs, 
 his Confcience thus fuggefts : — Rem arduam (§. 16.) & quam 
 forte fit impojftbileeonvelIi,a2gredior \ ut qu£ tanto f^culorumufujir- 
 mata^oivniumqueconfenfHfrobata fic infederitj ut neceffe fit major tm 
 partem lihrorum^ qui hodie regnant^ &f^ne univerfam Ecclefiarum fa- 
 ciem tolli^ & mutari,fenitufque aliud genus c^remoniarum indue i^ feti 
 fotius reduci. To which his Anfwer is : — Major i cur a Verhum Dei 
 oportet obfervare, quam omnium hominum & Angelorum intelligentias ; 
 as if he had received fome new illumination from heaven concern- 
 ing a new lenfe of the Scriptures. 
 
 ^' ')b' •'■f ^ '^^d ^ mind to extend this parallel any further, I might 
 
 fay; he refembled alfb the former Changer of Religion, in that 
 he had his deliquiums^ and fwounding fitts [fee before /. 32. what 
 Jda-ms faith, and what himfelf, — Quo fane me quoque nonfemel tan- 
 turn non ferpulit'] as the other had ; tho not afcribed by both of 
 them to the fame caufe ; one imputing them to the temptations of 
 a bad Angel ; the other to the vifitations of a good ; but yet of this 
 Angel of Mahomeis no Chriftian doubts,that he was alfo a bad one. 
 
 '^'^1' If you pleafe then, after all this, to review the two contrary Spi- 
 mai oV'^v- ri^s delcribcd by the Apoftle, and mentioned before, /. 1. you may 
 tbix's fpjit fl'om the precedents in this Difcours, difcern this perfon not to 
 vf ^b^) ^^^^'^ ^"^ poffefTcd with the fir ft, but the latter. Now the Rule or 
 °'"heT^Il's Mark that our Lord hath left to his flieep, thereby for ever to 
 Y.cKgo-d, know,andavoidtalfe teachers, is the fruits which they fee them 
 dic^'top^Lr- t>-ar. Bew are(l3i'it\\\\t) of falfe Prophets^ that come to you in fi^eefs 
 ds'sof' iheft cloathing , [like true members of Chrift's flock and fold ; ] ye (ball 
 two fpirits l^y^ow them by their fruits \ Do men gather grafes of thorns /or figs from 
 ill'ihrbc- thijlks ? The meaning of which furely cannot be this (Matt,-].! 5.; 
 cnnir^cf Qutly by their fru/ts, i.e. their dochines yc ihM know the perfons, 
 •.^:dircour. whether they be true; or talfe prophets or teachers ; or by their 
 : ^ doctrines 
 
the OrhifJalofthc Rtformatiofu ^p 
 
 docirines ye flull know wlicthcr they teach falfc doflrincs ; for 
 fo Ihll 1 have no dirc£lioii left mc whereby to know their do- 
 tirines to be falle ; yet for which their iaifc doftrincs 1 ani 
 warned chiefly to be aware of theie faUe teachers. But the mean- 
 ing thereof 111 realbn mull be, that by their fruits of an holv,or bad 
 ike, by the fruits of the Spirit, or of the fleih which they bear, 
 which fruits the ilieep do ice, and can judge of, when they cannot 
 lb well of the doftrines ; by thefe both the good or bad Spirit of the 
 Doctor , and the truth or iallity of his dudlrinesj may be known. 
 
 Firfl:, the Teachers Spirit whether it be of God, or of the fleni, i^o^- 
 and the Devil, may i)e difcerned by thefe fruits. For if this Spirit 
 beofGodjthe Apolllehath told us, {Gr.L 5.22.) thar the /r///>i 
 t\\Qizoi are love J joy J feace, long-fujfering^gentkmfsj goodntfs^ faith, 
 meeknefs, coKtimricy^ or temperance : if ofthefle'h, and Satan; the 
 rvorks ox: ixuxt^diXQ, fornication , unclcannefs ^ Ixfcivioafnefs^ drujikei.- 
 vefs^ revellingSy hatred, vari.tnce, anuUtiony wrath^jlrife, (edition^ e?;- 
 uyingSy Sec. Now Chriilians, having once difcerned thus by thek 
 fruits the Spirit of the Teachers, where they have ground of pre- 
 iiimption that it is a bad one, have all reafon to fufpccl his do£trine, 
 and his realbns, and arguments, and his expofitions of God's word 
 in confirmation thereof to be fo too. To l^e fotooylf^yj where c- 
 verthe Church doth not authorize and lecure fuch doctrine to 
 them ; for the Scriptures are of no private interpretation, i. c. not 
 of every private man's interpretation out ofhisov/n brain ; bccaufe 
 they are diftated by the Holy Ghoft ; and by the Holy Ghoil, the 
 meaning of the Holy Ghoft in them can only be expounded. By 
 the Holy Ghofl, \ fay,either in the private Expofitor, or the Church; 
 in which the Spirit of God for ever refides, and guides it into all 
 truth ; from which Church he mull learn fuch Expofition, or with 
 which Church he will concur in it; if he learn it from God's Spi* 
 rit. But this man's new Doftrine entered into the world neither 
 with Miracles, nor ("if we confider all faid) with the ligns of a good 
 Spirit; nor yet owned, or defended (^nay alio rejcded, and con- 
 demnedy> by the Church. 
 
 ily. By their fruitsof a ftrifl:, and holy, or of a corrupt, and wiRtc, I. 
 cliffolutelife, are the truth and falfity alio of Doctrines difeovered. "^'^^^ ^^«^ 
 For flrft, as truth, and goodnefs, fo error, and vice, have a moft in- ^^efiy^nr 
 timate, and natural connexion ; fothat I may fay, if rhcre beany and vice , 
 doftrine, that really and naturally tendctli to produce in us more ^^^^^^J ^^'^ 
 iandtity and purity of life than the contrary ; that moit certainly rc>:ionv**''^ 
 
 O is 
 
^S Co/fcerrfhglMthcr, and 
 
 is truth, and the contrary error ; and therefore is an orthodox faith 
 fo much laboured for, becaufe it is the foundation of a good hfe ; 
 and therefore Satan becomes the Father of all evil in us, becaufe 
 he is firft the Father of lyes to us. Tho then it be not here denied, 
 but that a teacher of fomcthing that is falfe, may bring forth the 
 fruits of a good life ; and contrary, the teacher of truth, the fruits 
 of a bad: yet i. here the fruit of good life can never proceed 
 from the falfe doftrine taught by the one ; nor the fruit of a bad 
 life, from the truth that is taught by the other. But the teacher 
 of truth brings forth bad fruit from his lufts carrying him againft 
 the truth known by him : and again , the teacher of fome errors 
 brings forth good fruit from the truth which he pofTeflTeth ; ming- 
 led indeed with error, but yet predominative thereof. But if he 
 be fuch a Teacher of errors, as that the truths he holds (as none 
 err in every thingj are, in the operation which they might have 
 upon his manners, mallered, and leduced by them ; here his hfe 
 alfo muft needs be corrupt ; whether he be fuppo fed to pra£life ac* 
 cording to his errors, (zs if he indulged fome forbidden lufts be- 
 caufe conceived lav/ful), or whether he pradife contrary to them • 
 for fo he doth what is right indeed, but againft his confcience ; all 
 acting againft which, tho when it errs, becomes evil. Again, if 
 he be a teacher of fuch errors as are exprefly condemned by the 
 Church, or, at leaft, as he knows to be fo, whatever truths he may 
 liold, or Ibme kind of virtues praQiife according to thofe truths, 
 yet his life in general can never be ftiled holy, or himfelf good, be- 
 caufe he wants the two fundamental and cardinal virtues of Obe- 
 dience and Humility. ^ Laftly, neither can a good man, teaching 
 Jbme errors, be fo good, as if reftified in thefe, he might have bin ; 
 but that he muft aifb be fo far faulty, and defedive in his manners, 
 as his talic opinion any way tendeth to the depraving and leaven- 
 ing thereof. This of the natural connexion of error and vice, as of 
 t;uth and goodnefs. 
 
 jf.. 6c. 2/7. Hence it w^i 11 follow ; That tho (as hath bin faid) it may 
 2. Tint not be affirmed, that where ever a dilTolute and bad life is feen in 
 ^'^^'^"'^^ a teacher or others, there it arifeth from their falfe opinions, or 
 anr^c^Are doftriucs ; becaufe many times our life is evil, where our tenents 
 believed, are generally orthodox; and true Catholicks are fometimes bad 
 Ihtthftht rnen, from our luiis warring, aud carrying us headlong againft our 
 general sre knowlcdgc, and our faith ^ yet inany Sbct, wherein hiorcerrone- 
 ^^^Jz"^^^ ous and corrupt dodrines are believed, and maintained, efpecially 
 i.vcs! &ch as give more manifc^ft liberty to the flefli, there for the gene- 
 ral- 
 
the Original oftht "Reformation . o « 
 
 ral mud needs be more carnal, corrupt, and diirolutc lives ; feeing 
 that there arc here both the lame lults \varrin<^ a(;;ainlV the Soul, 
 which are alio tempting the Cathohck and Orthodox to an evil 
 life; and moreover nianygrofs mis-pcrlwa(ions and [xrniciors 
 doclrines, (iding with, and countenancing fuch kilts, or at leall- not 
 curbing them. For if our lulls, ev^en againll knowledge, arc fo 
 powertul over us ; how fwiftly will they move us, when our errors 
 go along with them, and blow theie Sails? This J (ay for the. 
 j^enerah For as to particulars I do not deny, but that tlic life of 
 ibmeperfons, labouring under many erroneous principles, yet 
 may be very regular, both by realbn of other truths believed ; 
 which, tho this not obferved by them, do contradict the other flille 
 ones, and may fufpend the bad influences of them upon their pra- 
 ctice ; as alfo by reafon of an extraordinary good inclination of 
 their nature, and helps alio of God's reftraining grace ; for even a- 
 mongft the Heathen-errors have bin fome perionsofan external 
 virtuous, and unrcproachable converfation, and therefore much 
 more may they be fo amongft any Sect of ChrilHans , who cannot 
 but have many Catholick truths mingled with their errors j and 
 yet much more may they be fo amongft fjch reformed, as have 
 fince caft off, and renounced many o^Luthtr'^s more malignant do- 
 ttrines, and efpecially his SoUfidian^xxox. Which Reformed mc- 
 thinks fliouW have a great jealoufie of the reft that were taught by 
 him , w^hom they have found mifcarrying in ib iimdamental a 
 point, and that which was the firft ftone that he laid of the Refor- 
 mation : (See before /. J. c^f.) yet fo far may their other errors 
 be rationally conceived to retard, and hinder even the very beft 
 amongft them, as never to equal in fanctity the lives of thofe holy 
 men, that enjoy the light and guidance of the Catholick Faith. 
 
 According to thefe pofitions, if we cxamin concerning Luther'^ s ^, Sv, 
 DoQrine, what fruit it brought forth, and that in his own time, rhc cvcrji 
 (for it becomes not me to make a fcrutiny further, wlien it fpread r^^^^"^" 
 ovxr Kingdoms; or to compare, and decide the holinels of Nati- frJJ^'^ lL 
 ons according to their prefent various profeflTions of Religion : ) if '^^f'-'^ ^^- 
 wc encjuire, I fay, in his own time, what fruit it bare ; efpecial[y fl -li^'jlp- 
 inrcipeft of the four main heads thereof, in his grois way ofde- parca, ani 
 liveringofthcT; i. The Nullity, and Antichriftianifm of the for- ^.Jf '^ -j^l^j^ 
 mer Ecclefiaftical Prelacy, and Clergy, and the non-obligation of o\vn tiuc 
 their Conftitutions and Laws. 2. The inutility of Works, of Pe- 
 nance, Mortifications, 6*^. J. The Servitude of man's Will, and 
 inability to good even in the Regenerate. 4. The iblc Sufficient 
 
 O 2 cy 
 
cy of Faith in us for our Juflification ; and this Faith an alTurancs 
 that Chrifts merits arp applied to us in particular, and that we iii 
 particular are juftificd by them ,- and that every ..one by believing 
 he is juftified, truly becomes fo. To which may be annexed his 
 holdingaparity of future glory to all juftified, and one in Heaven 
 as great as another, without confideration of their own diflferent 
 good works, or fufferings in this pre fen t life. We flball find in the 
 eflfcft, (as in reafon it could not be otherwife, J That out of the 
 firft of thefe (the band of Ecclefiaftical Authority being diffolved) 
 fprang immediately a multitude of Sefts invading one another, at; 
 w^ell as all of them the Church, many grofs Herefies, and grievous 
 Schifms, and SeditionSjCven fober Protefl:ants being the judges here 
 of; all which muft needs be accom.panied with a ftrange fpiritual or 
 intelleftual pride, in thinking themfelves wifer men, and better 
 interpreters of the Scriptures than their fpiritual Superiours, than 
 the Doftors, Fathers, and Councils of the Church, both of the pre- 
 fcnt, and many former ages. And that out of the three latter, (peo- 
 ple from them difcovering no great utility, or neceffity of our own, 
 either jx:nal or pious works) grew a great diffolutenefs of life on 
 one hand, and great worldlinefs, and covetoufnefs, and its daugh- 
 ter oppreflion on the other ; as not believing, that the laying out 
 ofthcir goods here could purchafe for them a. treafurein another 
 place; but rather fuch works of their own diminifh their confi- 
 dence in ChriiFs works ,. and fo ruin their Juftification, andcaft 
 them out of the Evangelical, into the Legal Covenant 
 
 j'« 62. For tlicfe fruits appearing in his followers fee the teftimonies 
 alledged before, /.y. and amongft the reft the witnefs of Luther 
 himfe-lf; the thing he confeffed, but the caufe thereof he made to 
 be the peoples, or their Reformed teachers ignorance, andmiftak- 
 ingof hisDoftrines ; how truly this latter, let the indifferent judg 
 by whathath bin here before prodiKed out of his- writings ; for 
 which review his propofitions before /. ^. And fee Dr. H^mmonXs 
 defcription ofthe natural fruits and effefts, that muft needs grow 
 out of one of his tenents, x\\zSoUfiAim error. (Of Fundamer/tals. Cj 
 1 1.) The fumme of v/hich is ^ That, fucli a one by his full affu- 
 rance;,asit exxludes aH fear and doubting of his eftate, and alfb 
 alTerts the priority of fuch an alTurance and faith before his repen- 
 tance or amendment of life, is fortified and fecured by this one de- 
 ceit from all obligation to fupcrftruQ: Chriftian praftice, or holy 
 Jiving, upon fuch his faith. For if affurance of his good eftate be 
 the. one thing neceffary , then nothing elfe that is diftin£t from it. 
 
 ('as 
 
the Original of the Reformation. loi 
 
 ^as a good liic is affirmed to hcj is lb. And if his cilatc be already 
 iatc, (and if it be nor, then his believing it fo is believing a lye^ 
 then it needs no fupply from a good life at all to make it a fafe e- 
 ftatc,or to give him grounds to believe it fuch. Norifhebj )ufl:i- 
 fied before he amends his life^ can thishinder the continuing of his 
 Juftihcation, or intercept his Salvation, if he fliall ne\er amend it, 
 efpecially,whenit is faidby them, that the once jultiHedcan ne^ 
 ver be unjuftitied. Nor will this amendment and good life be- ne- 
 celTary, tho not to his Juftification, yet to the approving of it , or of 
 hisfiith to hmfelf, or others; becaufe his faith being a full affu* 
 ranee includes this approbation ofhis Juftification to himfelf: and 
 the approbation of it toothers mult needs be a thing cxtrinfecal 
 and impertinent to his Juftification, nor can man's dilapproving it 
 any way annuUit.c^f. See the Author. Again,. For the multi- 
 plying of Se£ls, by throwing off the yoke of Ecclefiaftical Govern- 
 ment, f without cafting off which Luther could not have made way 
 for his own Sect ; nor could he find any reafon, he doing no mira- 
 cles, whereby to ftjp this gap made by him to all men beiides hini* 
 felf,) Luther acknowledged no lefs than twenty fprung up in his 
 own days, f^fee jf. 22J One of them concerning the ten Com^ 
 mandement^ ; that they ought to be taken out of the Church, fand 
 indeed all the ule of the obfervance of them that Luther taught, 
 was only for figns and teftimonies of a true faith : Ex openbffs te 
 De/ujud;cah/t (faith hc^^d e/l, fi credideris. See before /. 3 J And 
 another ot them concerning a fained faith : of which new doctrine 
 he faith, that it was — pejor omni errore, qui ante hoc temfm unquam 
 ////>. (See before jf. 7 J And byreafon ofthefeSccls following his 
 Reformation fo clofe at the heels, and in Tome piece or other there- 
 of fupplantlng it, he often foretold that the true Religion [i.e. hi6~\ 
 iliould not continue long after his death ; [but iffo^ it cannot he the 
 true Religio/iy for againft thi6 tve are certain? the dues of Hell fj all never 
 frevaUj or Seels Abolijh //.] See his Collojnies c. 4^., ofScducersi, 
 ' — Who would Ikivc thought (fiuth he) of that milchievous Sedf, 
 ^thc Jntinomians i' I have out-lived and endured three abomina- 
 , ble tempefls, ISIunJler^ the Antino7nians, and the AnahAptifls, Now 
 ' feeing thev are ftiiled, and gone, [no fuch matter j~\ others do ap- 
 ' proach,inIbmuch that there will be no end in writing, yjoivfjonld 
 ^ them > where no Judg to decide matters ?~] I defire no longer to live. 
 * for there is nomqre hope of peace. Ancient Bernard ilud wtll : 
 'Wefhoukl preach of four particulars; ofVirtues, of Viccs,of Re- 
 ' wards, and PuniH-jmcnts. [J^^d Uy the preaching ^/Ibla fides a[ide.'\ 
 And in liis Comment on Gen. publilhcd not long before his death ; 
 
 See- 
 
102 Ccffcerm/tg Luthav, a/;d 
 
 (See jf . 1 2.) Qjiantum Sect arum (faith he; exciuvU SaUn nobu vl* 
 uentibm f Quid futur urn eji nobis mortuii f — And again -Muncerus 
 &c. nihil diud nifi (piritum fonanP, tdque nobis vivtnttbtiSy dooentibfu^ 
 ■& repugn.mtibu^ ; quid futuYHm e//, cum conticuerit nofirx docirina. ? 
 And not unlike Sufpicions of Pofterity hath Cdvin upon the hk© 
 experience of the multiplying of Subfeds, where no reftraint by 
 Authority. (Prafat, Catechifm, Geneven, ) — De fofieritate ("faith 
 he; egoficfum anxim, ut tamm vix cogitare mdtam : nifi enim mira- 
 biliter Denude ccelofuccurrerity videre mihi videor extremAm barba.* 
 riem imptndere orbi. At que ntinam nonfxulofoB ftntiant filii nofiri 
 fui(fe hoc verumfotins vAticinium^ quamcorAJe5turam : ' Concerning 
 ' Pofterity I have fuch anxious thoughts, as indeed to dread the 
 Wery thoughts thereof For unlefs Almighty God from Heaven 
 * wonderfully preveiit, I feem to forfee extream barbarity \_astcA 
 ^ Chripm and Ortfwdox faith'] hanging over the world. And I wifli 
 ^ our children, when we are gone, may not find this to have bin 
 ^ rather a Prophecy than Conjcdure. Thus he. And who is there, 
 that hath not oWerved the Reformation ftill dividing into more 
 and more fubdivifions, and fraftions to tliis day ; and the ftating 
 of the points in controverfy in their defcent to pofterity, varying 
 much from the former, f{ fay not whether to the better ; J and by 
 often handling fpun much finer than the firft grofs thread thereof, 
 that was drawn out by L/z^/'er ? As if the reforming were running 
 ftill more and more backwards towards the Church. 
 
 '^. 67^ Thus much concerning the doctrines of Luther^ and the fruits 
 The manner tlicrcof; and iu general couceming his Life, Spirit, and Manner 
 ^this death, of Reformation. 
 
 If in the laft place you fhould long to know, what his Death was, 
 after fuch a Life, and in what manner he went off the Stage, who 
 had filled the world with fo many new Opinions, and Tumults ; 
 as I find the fl:ory of it related by a Proteftant, and a Friend, extant 
 in Cockus his Acta & Scrip a Lutheri, f where alfo is exhibited ano- 
 ther ftory written by a Catholick much different ; ) It hath in- 
 deed fome circumftances in it which one would not wifli for hin> 
 felf, tho yet which may alfo happen to a good man. For it fur- 
 prized him at a time of much mirth, and feafting, when aged now 
 (5 3. years he was in great ftate fent for, and attended with above 
 100 horfemen to IJltbium^ the place of his Birth, and habitation of 
 his Kindled, for compounding (bme differences,not inEcclefiaftical, 
 ("unlcis it were about iharingibme former Church-revenues, ) but 
 rather ibme Secular matters between the Counts of Mansfield then 
 
 at 
 
the Original of the J\tfQrmAtion. j o 
 
 at variance. Here after fome tlirce weeks ftay, and' having 
 preached i'evcral Sermons very invedive, as ibmc of them ai^aiiilt 
 the Pope, Roman Clergy, and Monks , and the Churcli he had 
 fallen av»^ay from, (as alio one of the lalt books he writ a little be- 
 fore this journey bears this title, — Contra, Papatum a Didwlo inUi- 
 m//w,'Againll the Papacy inltituted by the Devil. See Melch. 
 Jd.i7n.vit, Lufher.p.i'i^') fo others agauiltthe newer Sefts fain 
 away from him, and his Reformation ; (calling them Tares fow^n 
 altogether without his knowledge) one day in the beginning of 
 February 1 546, after he had dined with much cheer, company5and 
 minh^non infuo hypocaufio,fed infer ne tn amplo triclinio, ' not in his 
 ' private Stove, but below in a large Dining-room, (faith his friend 
 in his relation,; before fupper he complained of a great pain in his 
 brell ; but this afterward being abated again, he fupp'd in the fame 
 place, faying, — SoUtarium tffe non adfert gaudium [J,e. hujiis fecuU^ 
 and, ashisdiiciple faith, ^w/;e;;? excutitns trifiitiamjocis &fac€tiis.- 
 But after Supper his pains returned, and after feme relt about one in 
 the morning he fell mortally fick, and was dead before three, and 
 before the Phyfician and Apothecary came to afford him their 
 help. He is faid formerly to have bin fubjeft to fome Fits, or 
 fwoundings, wherein he lay without (enfe or motion, and thefe 
 fometimes to have bin caufed by fome molcftations from the De« 
 vil. rSee before^. 32.; TheCatholick ftory of his death ('but I 
 knownot with what truth, being an enemy j reports that — vif^ 
 eft tort lira oris, & dextrum Utus totum infnjcatnm^ ' his mouth di- 
 ilorted,and his right fide turn'd all of a duskifli colour. Some of 
 his dying fpeeches, related by the Luther an^ feem to have a greater 
 rellin^ of the Pharifee than of the Publican. — Mi Pater cadeftts 
 f faith he; tu mihi Filium tuum dikcium Dom'inum noftrnm "Jtfum 
 Chrijlum rezdafti ; hunc docui , h/tnc profejfu<s jnm, huric amo^ &x. 
 Quern imftiperfejHuntur, c alumni ant ur^ crimm wturque : or, as Juflus 
 Jon^Sy — (jufm abominabilisPapa, & omnes impii,vitupcrant^ per ft- 
 c(uuntur^& hUfphemant^fnfcipz^am ad tt an imam me am : *My Heaven- 
 ' ly Fatiicr, thou hall reveal'd to me thy beloved Son our Lord Je- 
 fus Chrift ; him have I preaclf d, him have 1 profefs'd ; him I love, 
 &c. — whom the wicked perfecutc, calumniate, and falily accufe ; 
 '(?r, -wljom the abominable Pope, and ali the wicked revile , perfe.- 
 ^ cute and bldfpheme, receive my foul. Whereas we meet with ne- 
 ver a -Miferere metj nor humble Confedlon of, or aft of Contrition 
 for, liis fins. That Epitaph alfb, if compofed by himfelf, as it is. 
 fiid, (Pomeranus or at. Punch, ) 
 
 ' — Ptjlis eram vivensy moriens era mors tna Papa, 
 
 favours. 
 
:^C4 ^ Conchy ntng Luther. 
 
 favours much of his, but not of a fober fpirit; nor his Prophecy 
 therein of much truth. Thus much of the circumftances' of 1/^- 
 ther's death in F^h, 1 546. 
 
 Now, as Ifaid , we all wifli a long preparation for our laft 
 end, nor efpecially to be fuprized therewith in a time of jollity and 
 fealHng, we wifli fome fequeftration alfo then from Secular atfairs, 
 in which he was at that time much involved, and that not his own 
 but others. But on the other fide tis dangerous to cenfure any 
 man for fuch accidents which happen alfo many times to very 
 good Chriftians ; and thefe alfo at their death have frequently dis- 
 covered an holy confidence in God. Not unfrequently alfo the chief 
 Authors of Sefts and Herefies have nothing in their hfe or death 
 exorbitant,or i;nonfl:rous,or much differing from other-forts of men. 
 Of which perhaps one reafon of the Divine Providence fb difpofing 
 things may be, becaufe feeing that it is meet that Herefies be, fo 
 alfo that thefe receive no check or blafting in their firft growth 
 by any extraordinary difafl:ers, or judgments fliewed upon the 
 Founders ; when-as God hath otherwife left evidences and argu- 
 ments (fuch as, I fupofe, are fome of thofe fore-mentioned in this 
 DifcourfejfuSicient to deter the confiderative and fober from em- 
 bracing fuch new Dodrines, or following fuch Leaders. 
 
 ilNISs 
 
A DISCOURSE 
 
 CONCERNING THE 
 
 CELIBACY 
 
 O F T H E 
 
 CLERGY 
 
 ^J^r?a^?.:57 
 
 I 
 
 At OXFORD Printed, Anno 16S7. 
 
CONTENTS 
 
 4« ^^^ibacy a bttteriiAtt tha» Man i Age. §. i . 
 
 V^ A Iwlincfs of the Body, a^ we/I as of the Soul. ^. 2. 
 As A holmtfs of it ^th At U oppofte to for me it ion ; fo that u oppojite ta 
 
 IS I AT ri Age. /f. 2. 
 To tU fMArrsedj on f'wiu accAfwnSy forbear Ance of the aBs of mam Age 
 
 adv/fed. (f. J. 
 Tojb.Arance of fecond mArri ages commended) in fome cafes ^ enjoy n^ 
 ed. ^. 4. 
 ^. HAving agycAter reward in the )vorld to come. §. 5. 
 . Continency eJpcciAlly necejfary for the Clergy. §. 6. 
 That it ts the gift of God. /. 7. 
 Given to very mAny, §. g. 
 ¥or fomefpACt of time., at leafi^ to all. 
 . Thst none^ from not exercifittg the aB of continency ^ can f Ay ^ he hath 
 not the power. /. 9. 
 ThAt hey ivhoy having this gift ^ doth not exercife it^ in living unmar* 
 
 ried, ftnneth not. /. i o. 
 Whetfrer the gift of Continency (Jf^fpoftng it to he given only t$fomt^ 
 may hy them be certainly hieivn, 
 ^ That tho all have not^ytt all mAy havc^ ^^^^g^f of continency. And that 
 God denies it none. At no timCy they ttfing the means. /. 1 2. 
 That it may he vowed. §. 15. 
 Tet it more difficulty th an the matter of Any other vow. §. 2 5/ 
 Therefore not haflily to be vowed, f.26. 
 
 Tet not unloivfulfor the Churchy and very benefciAl to refrain tl^ 
 JAcredfun^ionofthe Minify to Jingle ferfons. §. 27. 
 
 A 2 
 
Ambrof. de Viduis. 
 — ScH Creator ommtirh affe^tustjfe varios ftngulorum ; & ideofr^ 
 mis virttittm provocavit^ non infirm'tHttm vinculis alligavit, —Su^t 
 fpadoneSy qui fc cajlravcru^t &(C : fed hoc non omnibus imperAtur^fed ah 
 omnihm flagitAtur* -De Virginibus 3 . 1. —^Dominm^ quifcirep 
 fr^dicandam omnibus integritatemyimitandamfaucis^ Nonomnes (in-* 
 c^\\,)cApiu'at vtrbum ijlud. 
 
 Hierom contra Vigijantlum 2. Ep. 
 — Exortuscfift4hitoYigi\2iWimSj quidamnandas dicaf ejfe vigilid^ 
 &:c. contintntiam h.^reftn ; fudicitiam^ libidinis feminarium die at &c* 
 (^dicat) — froh nefas ! Epfcopos fui di c it ur feeler is habere eonfortes &c, 
 qui niftpr^gnantes uxoresviderint Ckricornm^ &c. Chrifii Sacramentx 
 non tribuunt. Q^idfacient Orientis Ecelejit ? ^uid iEgypti, & Sedis 
 Apojlolicit ? Qju aut virgines Clericos accipiunt^ ant continent est aut^ 
 fiuxoreshabnerint^mariti effe defijlunt, — \. - 
 
 Cone. Trident. SefT. 24. 9. Can. 
 — Si quis dixerit, Clericos in facris Ordinibus conftitutos pojfe ma* 
 trimoninm contrahere^ non objlante lege Ecclefiajlicavel votOy -anathc-* 
 maftt, earn Deus id fdonum Q3.^kiitis']reflepettntibus nen deneget^ 
 neepatiatur nasfupratdqtwdpojfumus^ttntafi: — 
 
 Bcllarmin.die Clericis.;!. i.g^fc?- '-' 
 — B. Thomas d/ferte docepy- "vvfum-contrnentia^ ejfe annexnm Ordi-^ 
 nibus facris t'x fdlo Ecclefic de^ita^acproinde difpenfahtle'effey^qH&d ego 
 •verifjimumputo^ Again, ihid,^ -^f^ tot a Scrtptura nullmn tUe extat 
 pracevtum, [viz. ut Sacerdotes non ducant uxores.] -lb. -Ecclepa, 
 I{omana mult is jam faculis permifit Greets facerdotibus ufum uxorum^ 
 quas ante Ordinatii>nem duxer/in^j utpatet ex c. Cum olim de Clcricisf 
 conjugatis, ' * " 
 
r I ) 
 
 CO !J\(^C E%:hil 3^ G 
 
 CELIBACY 
 
 IT mud: be granted, concerning Ce//^.t7 ; That it is a het- /. 
 ttr condition of life than Marriage^ for prayer and fafting, Cci 
 
 I. I 1 muii Du ^ranrea, concerning Le//^?.try ; mat it is a vev- p, r, 
 
 j^ ,.. ^_ '^-?'-' prayer and fafting, Cciibacy _ 
 
 and all other fervice of God without diftradion, and fo for gain- ^han^fa'rl. 
 ing the Kingdom of Heaven (Miitt,\c),\i?)\ for works of charity £g< 
 to our neighbour ; for avoiding covetoufnefs, worldly cares and 
 impediments, ;''and this in all, not only in afflifted, times \) for en- 
 joying our liberty, (i Cor, 7.4.J which, when we can have, we are 
 rather to ufek. I Cor. 7.21. See for thefe i Cor. 7. 1^8,26,32. to 
 the 37j58. -Lu. 14. 20. -I Cor. 7. 5. 
 
 II. As there is a purity and holme fs of the body., as jve// as of the 
 fof^l^fCcQ 2 Cer. 7. I. — 1 Thef. 4.4.-3''/^^. 2 5. compared with 8. and 
 % Pe^2.io,i4Joppofite to fornication and uncleannefs, [which un- 
 cleannefs is more efpecially oppoled to holinefs than other vices, 
 (fee ]{pm.6. 19. i Thej. ^.j.-Efh. ^.^.) and hatha natural fhame 
 and guilt upon it, which makes it feck privacy beyond any other 
 fin whatfoevcr; f'fce the fliamc of our Firft Parents upon the firlt 
 appearance of concupilcencc. Gen. 2.2^. compared with Gen. 3. 
 lo.j 3 ^^^^ enjoyned to be obferved in reference to Chrifl:, he being 
 now the husband of the body, and it his fpoufe, ffee i Cor. 6. 20. 
 compared with i j,i 8, cJ^'^:. ) : fo there Icems to be a greater degree 
 of th/s purity of the body oppojite to Matrimony. Sec i Cor. 7. 34. and 
 J{ev. 14. 4. where defilement with women is oppofedto virginity, 
 as another defilement is oppofed to matrimony; Mi. 13.14. tht 
 marri.ige-btd is nndefiled., that is, with fin ; f for this was appointed, 
 as for a means of propagation to Adam innocent, fb for a remedy 
 againft fornication ( 1 CV. 7.2.) to man fallen, and troubled with 
 
 con^j 
 
 if. 2 
 
 A nol.nci of 
 I he bed)' as 
 well ss oi 
 
 ihe foul. 
 
 As a Iia!fn-s 
 of it thir is 
 oppoficc to 
 fcrnicat on • 
 fo, rh:: is 
 oppo^icc tc 
 
2 CmiCtrning Cdibacy. 
 
 concupifccnce) : yet the virgin Vbed, it feems, is more undefiled* 
 more Angel-like in rcfpecl of corporeal purity : [^undefikd'] being 
 oppofed to an imperfeftion of chaltity virginal, as well as to the 
 fin of lull ; to the a£t of concupifcence, a^ well as to prohibited co- 
 pulations: therefore (hereafter^ not to w^^rry, rjor be given inmAr^ 
 riagCy hut to he like the Angels ofGod^ is reckoned as a thing more 
 honourable for the body. Lu. 20. 35. And concupifcence, one 
 caufe now of marriage, a^id which, could it be remedied , the A- 
 pollle would not advife fo many to marriage, was not known by 
 ^^^w when perfeft ; and was a thing, when appearing upon his 
 fall, which he was afliamed of, and fought to hide, as his pofterity 
 ev^er fince do, thofe afls, even of the lawful bed. To a higher de- 
 gree /^then of this primogeneal virginal purity of the body I fup- 
 pofe that expreflion relates, i Cor. 7. 34. The virgin careth &c. that 
 Jhe?naybekolybothin body, and in (^ir it. 
 
 ^, j^ An(J for this reafon it feems to be, that we find abftinence from 
 TQcheaiar- theadsof (ifl may fo call it) lawful luft advifed ffor the better 
 o^-cafionf"' pe^'formanceof holy duties, or in times of humiliation &c,^ even 
 forb:2raRce: to thofe, who are in the ftate of marriage, las doubtlefs conjugal 
 of the aa$ chaftity alfo hath many degrees in it, and in fomc men is far more 
 IdviTc^^"^ pure than in others,and the permiffions of matrimonial priviledges 
 very eafily tranfgrefTed ^ See Exod. 19. 15. — three days fanoi- 
 fication, and not coming at their wives ; -i Sam. 21.4, — ^women 
 kept from them about three days, and the velTels of the young men 
 holy,/'.e. from their wives ,• — TLech. 7. 5, where we fee, that, in 
 times of more earneft addrefles to God, this fepa ration from car- 
 nality was continued. Neither is this only Old-Teftament-cere- 
 monialholinefs : but fee i Cm. 7. 5. a place parallel to theft ; De- 
 fraudye not one the other except it be with confentfor a time, that ye 
 may give your [elves tofafiing and fray er. Where it may be noted, 
 that as fafting hath no good correfpondence with the a£ts of the 
 conjugal bed, (fine Ccrere &c.) fo thefe alfo are as prejudicial to 
 fafting, and its companions. And futable to thefe Scriptures were 
 the Decrees of the ancient Church : — Ditbi^s orationisy & jejuniO" 
 rumy & fr^t^arationls ad Eucharifliam a con] age abflinendum. And 
 this, becaule carnal pleafures are fome way or other always ene- 
 mies to fpiritual exercifes ; either proceeding to excefs, and ib 
 rendring us faulty ; or too much either heightening, or alfb debi- 
 litating our temper, and fb making us'undifpofed ; or dividing, 
 and diverting fome portion of that love, and of thofe intentions to 
 things inferior, which are always all incomparably beft fpent up- 
 on , and confecrated to, God the fupreme good. A- 
 
Again, wc find, after one marriage, the abilaining from a fe- /. 4. 
 cond both commended, (fee L/<.2.j6Jand,tolbmcperi6ns,to wit, ^urt-cirdncc 
 thole entertained in the pious or holy Services of God, or the ^a^rircl 
 Church, enjoy ned : as appears in the )wWi^;rj of the Church, 1 Ttm. c-mmcnd- 
 5. 9. of whom it is there required, that luch widdow h^ve bin tht ^"^/^ '" ^"-^^ 
 wiftofofieman ; which words being capable of fevcral fences, ei- "ynci"' 
 ther that flie have not had two husbands at once, or not two f uc- 
 ceflivcly ; again, not two fuccefTively, either by a divorce from 
 the former, or upon the death of the former : feeing that no wo- 
 man might have two husbands at one time , nor any women at all 
 were allowed remarrying upon divorce ; (fee i Cor. 7.1 1 J it fol- 
 lows, that the Apoftle's widdow muft be underftood to be inch, as 
 had not had a i'econd husband after the firft dead> For this in- 
 junftion feemstohave Ibmethijigfingular in it, the fame caution 
 being given no whereto any, but only to Church-officers, and fer- 
 vants. Nor is it probable f'as fome againft the current of Anti- 
 quity interpret it) that the Apoftle here retrained only the ad- 
 miffionof fucha widdow as hadcauflefly turned away hcri^s- 
 band, and unlawfully married another man, (which is granted 
 was done fbmetimes, but feldom and without any permilfion of 
 jWb/ejlaw; (fee M^r. 10. 12 J or, as had many husbands at the 
 fame time, /^ofwhich there are fbme rare examples amonglf the 
 heathen,^ becaule fijch things cannot w^U be imagined ( tho poffi- 
 ble) to hav^e hapned in the Church ; or when they hapned , 
 cot to have bin leverelypunifhed with excommunication; as wc 
 fee the inceftuous Corinthian was. And the Apoftle feems here ra- 
 ther to require fomethingof extraordinary example and goodnefs 
 above others, in fiich as were thus to be devoted to the Cliurches 
 Service, and maintained by her Charity, than only to cautioHjthat 
 they fhould not be of the worft wicked amongft Chriftians. Which 
 is further confirmed by St. TauPs difpleafurc againil thofe Church- 
 widdowsthat remarry ed,^'er. II. And if this interpretation be 
 admitted for the widdows, much more may it, upon the like ex- 
 preffion [^ husband of one wife'] for the Bifliops of the Church, iTim» 
 3. 2. and for the Deacons , i Tim, 3.12. 
 
 III. lihoCtlihdcy^ as it occafions larger fruits ofrighteoufnefs /. 5*. 
 to many, yet if a married condition alfo produccth the fame , it ^-^'"S ^ 
 hath no prehemwience in this beyond wedlock : y€t,as in it felf, it ^.'"dVn Xz 
 isa ftrongcr refifiance of the lufting of the flcHi, and a greater fub- ^^'^rH co 
 duerof the natural concupifcencc, which all ha\c lelsormore; 
 whofe importunities it heroically repelleth, whilft the married 
 
 cnly 
 
 co;dcs 
 
4 Concerning Celibacy. 
 
 only lawfully fatisfies them ; thus , \tfeems trorthy of^ and fo to 
 have promifed to it , d higher reward and crown in the rvorld to come^ 
 and is one of the eminenteft of all the virtues ; as not moderat- 
 ' ing, but fubduing the moft violent of paffions. See Efai. 56.4, 5, 
 \v\\Q\'t Eunuchs yV^Aio d.s dry trees un^QX the \2iW were much dispa- 
 raged, (Deut, 23. I.) yet under the Gofpel have ample promifes 
 beyond thofe who beget children. — See Matt. 19. 12. where 
 the Kingdom of heaven being inheritable without it, the ufingof 
 this means feems to be for fomethingfingular in that Kingdom, as 
 well as for the more eafie or certain attaining it. But however 
 this be, thofe who grant there feveral degrees of glory, propor- 
 tioned to thofe here of fanQ:ity,muft give the higheft to Virgins; 
 becaufe if fuppofed only equal with the reft in all other graces, 
 they are granted in one to be fuperior. See A5{, 21.9. where Vir- 
 gin feems to be a term of honor. 
 
 ^. 4, IV. Single life, being fb advantageous for having our liberty 
 
 Concimncy ^fjj^d ffom any other conjugal fetters) to beftow our felves whol- 
 
 nerrnJy or ''y ^^ Chrift, and to wait upon him without diftraftion, freed from 
 
 i\\z Clergy, carcs, and holy in body and fpirit ; feems, tho worthy to be fought 
 
 for by all, yet fo necefiary to none as to thofe of the Clergy^ fo far as 
 
 they find themlelves capable of it: that perfeCbion, which others, 
 
 as it were unneceffitated thereto, attain by it, being their conftant 
 
 duty and profeflion as it Were ; efpecially, that ; to give them- 
 
 f elves unto "grayer y fi Cor. 7* 5. — Aft. 6. 4.] and to wait upon the 
 
 Lordrvithout diJlra£iion J [v. 35.] and to take a J}ecial care of the 
 
 jjoor. Aft. 6. J. 
 
 jf; 5.' ^' Tis plain, that this Continency^ and the power of living a fin* 
 That it is ^tXik, IS the gift of God; both i. fuchacooland moderate tem- 
 c^'^^ ^^ P^^> ^"^ ^^^^ paffions as do not fo eagerly provoke and kindle the 
 fire of luft in us J and 2ly. the grace to be able to abftain and 
 quench thefe fires, when we are provoked, if we will ufe the 
 means; and ^ly, the aftions or means, which we ufe, by them 
 to procure the grace to abftarn, (^as prayer, mortifications of the 
 body,avoiding all temptations,conftant and diligent employment,^ 
 are the gift of God. For fo alfo are all other good things faid to 
 be, both natural, and moral, and fpiritual ; even all thole things 
 which we have moft in our power, a,nd which otir induftry moft 
 procures; and the powers themfelves, and every aftion of them. 
 So, to be rich, to be honourable ; the condition of a free-man, or 
 ofa fervant^C^^. are the gift of God. See iCor. 7. 17. ■ — Deut.S. 
 
 17' 
 
-17^18. -y^;. 3. 27. And if we caiiiior, of our fclves tliin.k a good 
 thought, much Ids r iVaiii the molt violent oi' our luihy <;xcept 
 from^clie gittof the AhiVighty. 
 
 VI. Talcing tills ability to contain, not for a power of being a\ g^ 
 freed from all concupifence, and tVoni the fu'lt motioivs oflufl; n.i. 
 Cfor (b none at all have this power,) but for ^ power to fupprefs Given co 
 tliefe firit motions, and quench thefe leffer (parks, before tlicy ^-7 "^^'7- 
 breakout into a flame, i. either into fornication, tlicreforc [1/. 2.] 
 7?jarri^ge is oppoied to fornication , as it is \_ver. 9.] to burning ; or, 
 2ly. intouncleannefs, [rvhi^ch uncleAnnefs, ccntradifltnfi from form- 
 cat ion ^ is no f mall guilty but every where marchith along with it /ts its 
 fellow tn the cMalogue ofthofe (ins that exclude us from heaven y' fee Gal. 
 5. i9.Eph. 5. J. Col. 3. 5. 2 Cor. 12. 21. &c. fome kinds of this un- 
 cle a^mefs being advanced a^ove any other fn^ except that'm Spiritum 
 San£lum ; ^/ee 2 Pet. 2.10. Rom. 1.24. Hph. 4. 18,19. Rev. 22.15.] 
 or j/^. into morofe delegation, fomenting firft, and heating our 
 felves by it, before w^ put it out, [tee i Cor. 7.9. expounded by the 
 •2. ] in relpeO; of which, virginal continency in leveral perlbns is 
 lefsor more pure : This power, I fay , thus underftood, (i.e. of being 
 ablets contain, if they be not wanting to themfelves, is given to 
 very many ; n^iy, for fome time at leaf-, to every one. For this I f up- 
 pole granted ;.that whenever marriage, or the life of it, is una- 
 voidably hindered, or by God himfelf aifb prohibited, there al(b is 
 given by him the power^to contain. And this happens in very 
 many inftances ; before, in, and after, marriage. 
 
 For I. before marriage, tliere being many ceremonies to be ob- ^. g. 
 fervcd in it, many furprizals of lull: feize upon youth that are more 'n. 2. 
 habletoit, when inan unripe age(ofi2,i3, 14, years old per-Fonomc 
 haps), which for the prefent, that way, cannot be remedied, who '^^'^f '^*' 
 many times may not marry without the licenfe of their Superiors ; iii(ii,roA!l 
 as it happens to youth yet under the power of their parents, fto 
 whom the Apoftle allows a power in di/pofing of them, i Cor. j*^6. 
 &c. and tis thereto be noted, that he coniiders much more the fa- 
 ther's inclinations, towards her frngle life, or marriage., than the 
 virgins) ; and to fervants, not yet made free from their Makers. 
 Befides that, many other caufes of delaying marriage may inter- 
 vene, as'when it is not permitted to any at certain times of the 
 year fetafide for humiliation ; Lent, &c : So, when external im- 
 pediments occur ; as being in a journey, or impriibncd, or upon 
 rhe Sea, &c^ and in many other cafes ; and thefe happening mofl:- 
 
6 Conctyning Ctlthxcy. 
 
 what in tiae^ age too wherein concupifcence is in its greatcft 
 Ibength ; here, if fome have not the power of continency, nor yet 
 of the remedy, marriage, iiow will incontinency become a guilt ? 
 
 /. 8, 2. Again, in the ftate of marriage, there is neceflary power of 
 1^ J. continency always required in refpeft of concupifcence toward 
 anyperfon whatfoever (^notwithftanding the many temptations 
 the world prefents) faving one, /. e. his wife ; and toward all ab- 
 folutely, when any ficknes happens to that one party, to which we 
 are confined ; or when any cafual debiUty, tho never recoverable • 
 {^ alfo, in all necelTary abfence about the affairs of life, in journeys^ 
 in being taken captive by the Turks ^ or others, &Cy we mull allow 
 this gift. Els how can husbands, when bufied abroad by employ- 
 ments, embaffies, warfares, &Cy be fecure of the honefty of their 
 wives? or how can the State, who many times permit not their 
 wives to follow them, lawfully make fuch a reparation , by which. 
 they fhall necellitate them to fin ? So, when the woman is men- 
 ftruous, and after child-birth, before fhe is churdied, at leaft to 
 thofe that were under Mofeshis law. See Lev, iS. 19. — 20. 18. 
 Ez.cc. 18.6. whichabftinencein the birth of a maid-child was en- 
 joyned for e/^foj/ days, almoft a quarter of the year. See Lev. 12.5. 
 &c. 
 '^ o 5 . And fo after marriage dilToIved, we mult allow this gift to all 
 
 ^' ' thatarei^juftly orunjuftly) divorced, who are prohibited under 
 *^' pain of adultery a fecond contraft, all or moft of them ; to the Bi- 
 Ihops ; to the widdows fore-named. Acid to this ; that of thofe 
 that marry, few (if we examin things well) do it, becaufe they 
 want the power of continency, but for other reafons 5 as appears^ 
 in many forbearing marriage, as long as tlieir places or other fecu- 
 lar refpedls confift not with it ; and prefently, when quit of thefe, 
 engaging in it : and in mofl, wedding after the heat and concupi- 
 fcence of their youth is already in the wane and declination. And 
 when we fee fo many , without marrying, at length reclaimed from 
 former villous courfes, and becoming in a fingular manner conti- 
 nent, v/e havereafon toprefume, that God was not wanting to 
 them, in affording the like power to them before ; but they rather 
 '^' 9. wanting to the grace of God, and to themfelves. 
 
 Thic none 
 
 crcifing'rTc VI L Siucc many that certainly have from God the power to 
 aft of ami- Goutain, (^as tlic divorced, the onc party when the other is debiH- 
 fa'^licMi tatedjC^fJ yet do not, or with (bme difficulty (^yea more than 
 rotVl-row. the never-married have, becaufe ctherwife accuftomedj and not 
 "^^ ' with- 
 
Conctrning CdihAcy. y 
 
 Without Lcniptations to rlic coiurary,do, conuim , nonccx^i g.\ih(r 
 (^neither ihc delinquent, or others,) from not contniningy or from fame 
 difficulty therein, that he hdth not power fro^n God to <:^;//4//;,unlc{s alio 
 he ulc the means ; nor, in ufing the means, can he certainly know 
 it yet, unles certain tliat he hath uled all the means, and in that 
 manner thefe as he ought ; (hence none c^n lay, that any of thofe, 
 who, vowing challity, proved afterward incontinent, had not 
 power to contain ; ) or if he pcrceivetli that as yet he hath not the 
 power, yet knows he not, whether for the future he may receive 
 it ; as many do, that of debauched , without marriage, at length 
 become chalh Therefore can none gather from an atl of unclcan- 
 nefs or fornication committed by him , that he cannot have the 
 gift of continency for the future ; or that abfolutcly from one fuch 
 experience of himfelf he is obliged to marry. But it remains (till true 
 concerning him, as well as others ; that, as it is welit^^ nuhere^ quxm 
 uri ; kt\s meluis conttnere,quam ntibere ', if then at length he fliall 
 ferioufly attempt to quench liich burning with prayers, folitude, 
 fafting, d^c, the prime and more noble, rather than by wedlock, 
 the fecond, and much inferior, remedy. 
 
 VIII. It feems, that he that hath, and yet doth not exercife^ the /-^p- 
 gift of Continency^ nor prac fife our Sa'vwnrs precept or advice of Ctltba- \^^r\^ \\s 
 9^, Matt. 19. 11, doth not fin in fo doing. For then marrying,to fome ;»f:dothnoc 
 pcrfons, wouldbea fin. Which i. the Apoftle faith, it is not, \^^l^^^f,^, 
 even to thofe, whom, upon the gift of continency, he advileth to miTricd"i;fl- 
 Celibacy. See i Cd?r. 7. 27, 28, ^6, 38. -and //c^. 13. 4. 2. Ifit ^c^'^"'^- 
 were; it would follow, ffince there is no divorcement upon any 
 fucli title,) that there would be a fin which a man was bound to 
 live in, and having committed it once, to commit it always ; and 
 whether w^ould not the children here al(b be illegitimate, where 
 the marrying is unlawful, j. Then Celibacy can be recommend- 
 ed to no perlbns in refpccl of any times of dilhefs , fas yet we find 
 it was by the Apoftle i Cor. 7. 26.) fincc, after puberty, all men fin, 
 cither in marrying, or els in abflaining : for thole who have not 
 thegiftof continency in the moil afflided times, ought to marry ;. 
 and tlie other, in the moft profpcrous, to forbeu*. 4. Thofe, w:.c:lKr 
 whom fuchfuppofed precept of Celibacy Ihould oblieejiiufl: fomj- ^^^'5'^^ °^ 
 
 ■ 1 I • 11 1 • f .. , coniin net 
 
 way certainly know it ; els how can they either forbear, or repent fcuppofins; 
 of, a fin, wliich they know not when they commit. And,as foon as 'tro be e V- 
 they know it, they are bound, either prefently to marry, if they pVo'^n 
 find they have not the gift of continency ; or for ever to ablfain, if by tiicm he 
 tJiey have : fb that thole wlio marry not, as foon as capable of '^^j^;j''^ 
 
 B 2 mar- 
 
8\ Conctrning Celibacy, 
 
 marriage, and marry afterward, either fm m marrying then,.or fin* 
 ned in not marrying before. 5. But how any one can certainly. 
 know this gift in him, I fee not. Firft, by what figns fhall he know 
 ifhehathit? In being free from temptation ? So none is. In over- 
 coming them ? But who foreknows the fuccefs of future conflicts ? 
 May not he marry then, if much tempted, to prevent finning? 
 May he not marry, unles he firft burn ? But then in marrying be- 
 fore burning, perhaps he hath the gift; and fo fins in marrying. 
 But if by the effeftonlyofrefifting, or yeilding to, a temptation^ 
 we know the gift ; it follows, that none can know he wants the 
 gift, but by (at ieaft once) finning^ yet, to prevent which fin none 
 may, firft, marry. 2. Again, how iliallhe know if he have not 
 this gift ? by burning or any one aft of any uncleannefs ? 1. Nonci 
 can argue from n-ot exercifing theaft of continency, that he hath 
 not the power, (^asisfhewed before jfv9.) till he knows whether 
 this failing proceeds from the abfenee, or from his own ill manag- 
 ing, of God's gift. For thatit oft pi'oceeds from- our ill husbandry 
 of grace, is manifeft in many of thofe mentioned before fi, 7. who 
 having certainly from God the power to contain, yet are many* 
 times very incontinent. If in this cafe therefore he fhould go and 
 marry, having the gift, butabufiiig it, whdit thus would this be, 
 but a multiplying of fins, the fin ofluft begetting the fin of wed-< 
 lock? 2. Ifthus, after any fiach uncleannefs, all (as being denied 
 t!ie gift of continency) were obliged to marry,then all,who.remaia 
 not in a pur^ virginity, would be finners-in a fingle life« . 
 
 II. 
 
 But then ; thefe are likewife fit things to be known ; whether 
 i^ the gift once had may not aferward be withdrawn? for iffo; at 
 feveral times, to the fame perfon to marry, or live fingle, may be 
 a fin. Again, whether not being given at firfl-, it may be given af- 
 terward? for then,- after fome a£t of incontir^ency we need not? 
 cifi our felves prefently into the bonds of marriage j upon the hopes 
 we have, from our prayers c^c, of recovering this gift : neither in- 
 deed is every one by the Apoftle, after burning, bound to marry, 
 /'unlefshefindliimfelfrefraftory, and' unwilhng to ufe the means 
 to quenclifuch burning, as well as to. remove all occafions of this 
 flame, apt fromliis temper, temptations, &c, continually to break 
 out again,y' becaufe he is not by this certain, that for the future he 
 may not by the grace, and other means uicd,. be freed from ever 
 falling again into this fire. Since many , after fuch burning, have 
 attained, without marrying, to the higheft degree of Continency. . 
 As S, Aujlm, after Ions inccntinency, received this gift, fo foon as 
 he hunibiy, and earneftly, and mortifiedly fought ito Now- : 
 
Coriccrnirtg Cdibacy. g 
 
 Now if this once be granted from what Is premifcd ; that mar- ^. i r. 
 riage to no pcrfon (I mean in relation to liis power to contain j is n. 2. 
 a fin, nor celibacv to any abiblutely necelTciry ; it follows, our Sa- 
 viour's advice iU.t/r. 19. 12. is not a precept or command of abfb- 
 lutc duty to any, under pain of linning if he not obfervc it; but 
 only a Counfel of greater perfedion, under the penalty /^ifi may 
 lb Tiyj hereafter of a Icfs reward if he not praflile it. (Sec 2Co/-^ 
 c).6.) Note, that by connftlox: precept offerfecHon^ (whcre-evcr 
 this exprelTion is found referring to celibacy^ AhAniomn^f^ of riches^ 
 err,) I mean this: The advdfingusof, and to, a means^ wlureby 
 we may, more eafily, and free from impediments, attain the dimi- 
 niHiing of fin, and the increafe of virtue and grace in us ; in which 
 greater purity from fin, and greater practice of holy duties and 
 habits of grace, and not in the means prelcribcd, confin:s that dc-* 
 gree of perfection, to which we by this means attain : which per- 
 Icdion alfo may, poflibly, but not fo eafily, be acquired without it. 
 
 IX. Next: It feems alfo, robe a f(?//;f/t7 or /?r^re^/ of greater per- >^^ j^^. 
 feclion, not only to (bme particular pcrlbns , (as (bme others in Tim d-^ail 
 the next place would Umit it,) but to cdl-, and that, tho every one ^^ v" "^^^'y 
 hath not, {^Matt. 1 9. 1 1 J yet every one may have this gift ofContimn- \^^^ll "V^ 
 ^^(andfomay praftife the precept or counCcl of celibacy) ;//;e sifc of con- 
 pleafe to ufe thole means and endeavours,upon which God gives it ; ^ifj^^^^^j"^ 
 and that every one may make himfelf an Eunuch, if hepleafe, for d'nl-s'it to 
 the kingdom of heaven, (i j. For, firfi:, were ita finguJar gift ^ra- "^^-^^ ^^;^2 
 tuitally given only to fome men ; then, as we have- (hewed before, ''(^'^ ^-^J.^^ 
 that it is neceffary for thole, to whom we hold it is given as a pre. ni;;ans. - 
 ceptofduty, byfomefigns certainly to difcern it, for their avoid-- 
 ingof fin *, fo tis neceflliry alio to thefe to v/hom we hold it is* 
 given as a counfel of perfection, to know it, for their endeavouring 
 to do that which may more pleafe God ; that fijch gracious gifts- 
 may not be bcftowed in vain, and their falvation fi.ifcr much im- 
 pediment ; if men endeavour not, or their endeavour be not only 
 in vain, butdifpleafingto God, nt qnis incontinentia labor ans, d^iyyp 
 iwlibatum afpctit, cum Deo tiuieiur, [Willi Calvin ; and expofing them/ 
 to fin, if God give not. 
 
 Now the difficulties of difcerning any fiich tiling, fee before:' 
 yctwitljout difcerning which ^unlefs all be ca'pable of this gifty 
 there can be no alacrity in our endeavours ; norw ill any labour to > 
 raakethemfelves Eunuchs. Efpecially, when one lees any evident* 
 figns, or alio hath once felt the eft'cfts of incontincncy, none lliould : 
 dare any further to defer marriage^ or any iurthcr entertain any* 
 
10 Concerning CeUhacy. 
 
 endeavour of attaining this gift contrary to fuch indications of 
 God's denial of it to him ; yet is this much contrary to the prafliice 
 of many holy men. (2.) There feems no fufficient reafon, to 
 make this grace, which is converfant about the ftrongeft of all 
 paOTions, and the very root of fin ; upon which depend fo many 
 excellent advantages in ferving God &c^ (confefsM by all J and 
 granted alfo to be given to all, at all times, when the remedy of 
 marriage cannot (^as often it can notj be had ; to make this grace, 
 I fay, when there is opportunity of marrying, then only, a gratu- 
 ital grace given to fome \ others being denied it, tho never fo ear- 
 neft after it. And thus to rettrain this grace, only upon fuch a 
 pretence, becaufe tho denied the gift of continency,they have a fin- 
 Icfsway of fatisfying their concupifcence : when as indeed this 
 appointedremedy of marriage ("as it refers to incontinency , not to 
 progeny^ may argue only the difficulty in fome, not the impoffibi- 
 ]ity in any, ofattaining this gift; and, being inftituted for a help 
 ofour weaknefs, ought not to be made an argument of there- 
 ftraint of God's goodnefs and bounty. Again ; no reafon, to make 
 this grace only particular to fome few; when as all other graces 
 whatfoever,converfant about the likeobje£t, /.e. the moderating 
 and fubduing ofour paflions, are proclaimed to be general ; and all 
 men capable of them, who are not wanting to God and themfelves. 
 So we do not fay that any are necelfitated to be immoderate in 
 meat, or drink, or fleep, in the love of riches, or honor, but, upon 
 doing their endeavour, grace fufficient to be given to all, to bridle 
 the appetite, and mafter the affeftions ; only the extremities of 
 concupifcence it is that we affirm fome men are dif enabled upon 
 any means whatfoever to fupprefs. When as mean-while it muft 
 be granted, that to thofe fingular favorites, to whom God pleafeth 
 to give it, it is, both gotten by means ; elfe why are any faid to 
 make themXelves Eunuchs r* and preferved by means : for none that 
 have the gift fas thofe who in marriage have their bedfellows fick 
 or abfent) arc free from temptations, and do only by means and 
 refiftance overcome them ; which means experience fliev/s to .be 
 powerful, not only for fabduing luft in men, but in the brute beafts 
 alfo. Whereas therefore there are two forts of God's gifts to us ; 
 I. fome to the obtaining of which is required our endeavour joyned 
 or fubfervient to God's both preventing and aflifting grace,^or aid ; 
 fuch as are F4//^,//'5^z?e, C/Mr//y, Patience, &c. which, tho always 
 God s gifts, yet may be laid in fome fenfe to be in our power alfo, 
 in asmucliaswearetoprefame , that Goi denies them to none, 
 by his aid rightly firft fccking and labouring for them. 2. Others- 
 given 
 
Conctrninj Ctlihcy. 
 
 o 
 
 gwtn gratis by him without any coopcratioo of ours , (i\\o we may 
 alfodciirc and pray for them, i Cor. 14. i.) Note that there is 
 not any other of thofc ui^uTiWy Q\x\\ci\ gratis gratis d at, e^ (which are 
 divided to every man as tlie Spirit plealeth, mentioned i Cor. 12 J 
 any way like unto this of eontinency. i. They being not conver- 
 fant about paflions, or bettering our ielves, but edifying and pro- 
 fiting others. I Cor. 12. ver. 7. — 2. Not by our means procured, 
 or conlerved, but conferred without our cooperation or endeavor ; 
 therefore we find no exhortations to the prafticc of them, as if 
 they were in our power, as we tind to eontinency : i Cor. 7. We 
 find it not faid concerning them , There be Prophets that have made 
 thtmf elves FrovhetSy or, -He that can receive them Jet him receive thc77j. 
 3. Thofe who have them finning, if they be not ufed : the contra- 
 ry of which is proved in eontinency. 4. Lallly, neither is there 
 anything faid of eontinency, as reftraining it to fbme particular 
 perfon; which is not laid of thole other gifts, and graces of God 
 of the firfl: kind, as particularly of that of Faith. See 2j. §. 
 (3). Concerning the other great precepts or counfels for attain- 
 ingperfeftion, as that in particular by quitting fuperfluous riches 
 ("and fo by this, all the cares and temptations of them,) ("of which 
 may be faid, what is faid of marrying, i Cor. 7. 34. and v. 50, 5 r. 
 compared with 29. -2 Tim. 2. 4 J lb often recommended, See 
 Matt. 19.21. prefently after the recommending of eontinency, v, 
 1 2. and both of them to be done for the Kingdom ofHeaven. See 
 likcwife Lu. 12.33. L^- ?• ^^' — '^•?5- -Matt. 5.42. -Lu. 16.9.1 r. 
 -Matt. 19.29. compared 27. (where, as we mulf grant, that, tho 
 marriage be lawful, yet the continent dotli better; fo, tho polfcf- 
 fion of riches is lawful, yet he that parts with, and bellows, mod 
 of wealth fijperfluous upon the poor, doth better, than lie time 
 keeps or fpends more of it upon himfelf:^ Concerningtijis coun- 
 lel, I fay, we do not contend, but that all are capable of receiving 
 it: and yet our Saviour^ upon occafion of the young man's not re- 
 ceiving lb hard a faying, and fb difficult a lefTon, feems to put the 
 feme difficulty in it, as in eontinency : for when he breaks out up- 
 on it, {_verily 1 fay a rich manfljallhirdly enter into the kingdom ScX. 
 and again, Camels flj all a^s cafily be threaded thro Needles, ver. 23,24. 
 fee I Cor. 1.26.] he faith only, (if we well obfcrve,) It is hard for 
 richmen to receive this faying, [go andfill^ i,e, of parting wirli 
 their.fupcrfluous wealth. For, be this liardnefs of rich mens en- 
 tring into heaven, from thcii* trufting in tlieir riches, or from hav- 
 ing continual temptations of cxccfs, andfuell for all their luits mi- 
 niltrcd by wealth ; or from continual cares and diftratlions from 
 
 theni;. 
 
 IX 
 
12 Concermng Celihacy. 
 
 them. Matt. 13. 22. fwhich alfolie names, from marriage, i Cor- 
 7.35): all is prciently remedied in receiving this faying'^ (yet foo- 
 lifli men take no notice of hj fell that ye haze , [1. e. fuperfitwus^l 
 jtndgivc it away in almes, (^where the charity is not lb much to o- 
 thers, as to our lelves.) For in parting with his riches , he is lure 
 at once to part with his truft in them, cares, temptations of them, 
 6^c ; forno man truftsin, or is tempted with, what he hath not. 
 I have flayed the longer upon this general offer of the gift of cofl- 
 tinency on God's part ; becaufe the conceit of it as of a private 
 gift is verydifcourai^ing (as we fee by their praftifes, where this 
 dodrine is taught,) for the attempting that heavenly condition of 
 life ('fo much recommended by our Saviour, and St.P.t//7j after they 
 firft believe, that for fome men no meanscan procure it ; and then, 
 by the flrong alTaults of their lufts (from which none are free^ 
 believe that themfelves are fuch. And hence, whilft we are in 
 fufpence, whether there be a poflibility of it, or no, in refpefit of 
 us, (as there is to none a poflibility, who are deftitute of the gift^ 
 we cafl: all our care , not upon mortifying and refraining our luft^ 
 but upon the obfervance of the Symptoms of this gift, and the fe- 
 veralrifings and heights of our lufts, accordingly to fhape to our 
 felves that future condition of hfe, to which our prefent feemsto 
 lead us.And all this without caufe,w^hereaswe may make our felves 
 what we are not ; and God's providing a remedy for an innocent 
 fatisfying ofthat concupifcence, which cannot (by our deficien- 
 cy) otherwife be allayed, was by reafon of our ordinary weaknefs, 
 .not of our abfolute neeeflity ; to whom he (in fome times^ indulg- 
 ed a facile changing alfo of thofe to whome men were joyned : but 
 it likewife not for their neeeflity, but for the hardnejs of their 
 hearts. Wleitt. i^. 8. -Whereas now it is a fruit of the Evangelical 
 perfeftion, that husbands f by mutual confentj do feparate from 
 their wives ^without taking others) for the Kingdom of God, {Lu. 
 18.29. compared 28.) always fecure of the gift of contincncy 
 from- God, ('if refolure in their endeavours of preferving it ) : Elfe 
 this would be an ad moft unlawful, which our Saviour makes fo 
 heroical, and promifeth to it fo great a reward. 
 
 ^ It feems therefore, that God, this gift being fo advantageous to 
 •^' ^' his {ervice,('fee^i«r^^. 1/ and fb common, ( ittpar. 7 J not denied 
 upon repentance and prayer 6^c to many grievous fmners,, after 
 long contrary habits, without their ufing the remedy of marriage; 
 that God, I fay, denies not this power to any at all, who firft have 
 poAver over their own will; decree and ftand ftedfart in their heart ; 
 
 I Cor^ 
 
Co^tccrmiij^ C.cl:hfity. i j 
 
 I Cor. -^.37. rcfolutcly undertake ami offer this tlicir finglcncfs to 
 God tor iLichancnd, as is fb much approved by him; and then 
 praciifc alio the means conducing to it, which arc oblcrvcd (^as ab- 
 lHncncy,for example J naturally to cure the burnings of lull, even 
 in brute bealh. 
 
 Which thing toconfirm yet further, botli from the Scriptures, /.14. 
 and from the primitive times of the Church: Hrll, had God denied 
 this gift to any, [i.] it leems that St. Pit/// could not juiily have 
 blamed the vviddows, when fomc of them young, for remarrying; ' 
 whofemarriage, he faith, was out of Tr4;^/ci/7A/e/}, and that thtyhad- 
 iAmnxt'ton^for having cafi off their ftrfl fdith and promifc, (/.e. of liv- 
 ing (ingle, and attending wholly to thofe charitable duties 6^'c,) 
 which they had made to Chrill, and the Church : but if God had 
 not given thcrn the pavver of obferving their vow, the Apoftle 
 Jliould have allowed their remarrying, and blamed their vowing ; 
 who ordered alio for the future, that flich young women fliould 
 no more be admitted to ihch vows or duties, for publick fervice of 
 the Church ; not becaufe they could not, but ordmarily w^ould not, 
 abrtain. 
 
 C2.] Neither would our Saviour have r commended the like /.i^-, 
 refolution and attempt, in thofe, who, he fiich, rr;ad€ thunfdves 
 Eunuchs for the Kjngdom of H^^v en ^ Matt. 19. 12. if he would not 
 alio be alfiltant to them with his grace ; as he approved their pur- 
 pofe, and defign ; to which alfb they were allured by his £;;rc?M'/- 
 /^wjof that happier condition. Nor would he have (and that in 
 the generaU commended thofe, who leave the pleafures of marri* 
 age tor the Kingdom of God's fake , that is, for the better ferving 
 Godinany w^ay,nee i Cor. 7* M^^SO or , thofe who have forfa- 
 ken their uives,C/.e. by mutual confent, iCor.7.4,5J feeLu. iS, 
 29. compared with Matt. 19.29. Thdre i6 nam that ha'h left, for, e 
 very one, that hath forfaken,) wife 8.'c. who {hall not receive &:c; ¥or- 
 fAktn,'uQ. as the Apolflesdid, m local leparation from tliem, ffee 
 Matt. 19.27.^ unlefscontinency werea gift; whicli all pious pur- 
 pofcs, ufing the means for conferving it, and intending God's glo- 
 ry in it, may prefumeu}X)n. I'ho, where we do not fubdueour 
 luft,S. Paul ds much prohibits any long feparation, as our Saviour 
 hereencouragethit. Sec i Cor. 7.5. 
 
 [^,J Neither would S. P^/J have approved tlie fame rcfb!u- a\ i^^^ 
 tion in thofe, who could mailer fb far their o^vn will : i Cor.7.;^7. ' 
 who doubtlcib, what he praileth in the father, . who yet might be 
 
 C ncr- 
 
1 4 ConC'. )'fn ^^^ti^.^ACy, 
 
 ncceOitatedtogoagainfl: his will, by the virgin's Incontinacibili* 
 ty;} he would mych more have approved in the virgin. Neither is 
 that ;2eed {ver, 36.) neceffity ablblute, as appears by what follows, 
 [^do what he willj] the other doing better. 
 
 0?- 17. [4.1 The prohibition likewife in the primitive times, i^tho 
 not in all Churches , that no married perfon might be admitted 
 to facred (Orders, or that every one, upon thefe received, muftfe- 
 parate from his wife, yet) that none fingle, when entring into ho- 
 - ly Orders, f I mean of Priell:hood>^ might afterward marry, fhews- 
 the perfwafion of Antiquity to be ; either that continency was de- 
 nied to none ufing the means, &c ; or elfe, that, it being a fpecial 
 gift only to fome, everyone, before taking Orders, or making a 
 Vow, might certainly know, not only, whether he had the gift for 
 tjie preftnt, but wliether he might alio perfevere therein to his 
 death, (^forafmuch as concerned God the Doner thereof ) But here 
 it is unintelhgible, how fuch aiTurance can arife, only to ibme par- 
 ticular perfons ; iiorcan any direO:, how fuch a fpecial gift, not 
 only for the prefent, but the future alfo, may be difcerned. Mean- 
 while concerning the prohibitions and practice of Antiquity, fee 
 and compare together Ca/2, ApoftoL 27. — Cone, Chalcedon. can. i J. 
 15. — Canjiantmop. in Trullo. can, 6. 12, 15. compared Can. Apo/}.6. 
 In brief, you vv^ili find the iffue to be m.uch-what to this purpoft : 
 That no Presbyter may marry after his taking Orders, norBiOiop 
 after his Confecration : That of thofe who, being before married, 
 are admitted afterv/ard into holy Orders, fbme Churches required 
 that they fhould ever after (by mutual confent, [which was known 
 before Orders conferred] j abftain from their wives; as the- 
 fvoman Church : Some, that Bifliops only H^iould abllain univer- 
 fally ; and (im pie Presbyters, only abftain then when they were 
 to officiate ; as the Greek Church. — See likewife Provincial 
 Councils celebrated about the time of the Nicene Council, and ap- 
 proved afterwards by the Confiant. Cone. inTrullo*£an. 2. — Ancy-^ 
 ran. Cone, can, ic. — Neodrfar. can.i:- &c. 
 
 J). iS. But] think it beft, for favingthe labour of feeking, to tctyoii 
 down Ibmc of them : which you will find fo clear, as that I think 
 nothing can be replied to them. — Apofiol. Canon. 27. In nuptiu 
 autem qid adCltnim evelii funt.^Vr£cipimifs Ht^^Civoherint^ uxores acci^ 
 piant/fed kclores cantorefque tantumr^wdo; not the higher Orders of 
 E/ffjopy Presbyter^ Leacon, &c. — Cone, Ancyranum ( before the fir ft 
 GoiiucilotAVce) Qan. ic-Diaconi o^uicHnque cum ordinantur^ (iitt- 
 
if [a or iinAttone frotifiAti flinty iiccntes, vellcfc Ihilir^ uxorcs, ^:c Jjojfi' 
 je contimrcy (\\' hcvc pojfe is taken as expounded fi.2^,) hi po/ft\i Ji 
 ad nuftias vencri;jty mxncAnt in minijltrio^propttrea quod hU Epfcopu^ 
 licentLim dcdcr/(. Qjacunque fa/ic t.icutru/H & fufccperunt m.xnfu< 
 impofitioritfn^proft'fji contmcfitiam^ fi pojha ad ntiptids vcmrinty Ami- 
 nifiarw ctjfart: dibcbunt. [But note, thdit^ ft prottjt at i funt^ is here faid 
 ot Deacons only.] — Cone, N^oc^fAr, { before Nice ) c v/. i . — Prcf- 
 hyttr fi uxonm dux. r it, ab ordine Juo ilium dtponi dderc. — ConcNi- 
 Civnum can, 5 . — Omnibus modis intar dixit ja/jcia Synodm ; rnqnc /•% 
 fifcopo,neque Presbytcro, Kc.omnino licere habere fecum mulieremcx- 
 trAncAmj n:(i forte pt mati r, Autforor, Aut avia, AUt Amita, vcl matcr- 
 ttrA, In his namque folis pcrjonis^ & htrirm fimiLbii^s omnis, q:iJi ex 
 mu/itribus e/},fu/J^icio dtclinatur. Whereas might tliey ha\'e enter- 
 tained a wife, neither would there have bin caufe of fuch fufpi- 
 cion ; nor would it have bin reafonable, nor fafe, to deprive their 
 wives of all Women-attendance or Socieiv. As for the ftory 0'' 
 VA^hnutius in this Council, [which makes lb great a noilc amonglt 
 us; fo that this inftance {lands for a bulwark againlt all the other 
 evidence, in this point, of r\ntiquity, (fee Calvin b/Jlitut, 4. /. 1 2. r. 
 26. and generally all our writers, j J this is the All of it: That, 
 motion being made by fome in the Council, that the married Pres- 
 bytery, (/.e. fuch as were married before made Presbyters^ fliould 
 after their Ordination be feparated from their wives : [which fc- 
 paration the Greek Church allows not to this day ,* and of whicli 
 the 6th of thofe called Canons JpoJlolical,['c\\x\\ thus, ^notwithlland- 
 ing that the fame Canons prohibit marriage after Ordination ex- 
 cept to Lectores & C antorcs :) Epifcopus aut FresLyttr uxorein propri- 
 am nequaquamfub obtcntu religiorfis abjiciant : ( Some concei\'e this 
 to be meant, ^without her confent ; others, "^ not for cohabitation, 
 but for maintenance only :) Si vero rejtcerity excommuniietur.-And 
 Concil. Gangrenfe^ becaufe fome held it unlawful to receive the 
 Communion from a Presbyter formerly married, was necelTitated 
 to make this Canon. 4. — Q^icunque di[cc)?jit ^ a Prcsbyttro, qui 
 uxcrem habuity fher e tis habuitj not habetj quod non oporteat eo ?nini- 
 Ilra tedeoblationeptrcipere, Jnathtma ft, j That, luch a motion 
 being made, I fdv^PaphnutiuSj a Reverend Bifhop, and a Con- 
 feiTor, rho never married, withftood it, laying. Grave jugum, ^c. 
 nequeaJingulorumuxoribusfortAjfeeAmcaslimoniv normam pojje fer- 
 vari.* But now mark what follows: — Jllud fatis effe, ut qui in 
 Cltrum ante afcripti crant quam duxifftnt uxores^ hfecundnm vetercm 
 EcckJ!£ Tradnionem dtinctps a nuptiisfe abflinertnt ; non tamenquen'- 
 quam .ib :lLt qfiAmjfimpndem^ cumlaicus erat, uxor em duxijfet^pjungi 
 
 C 5> deb.re^ 
 
il5 Concerntng Ctlihdcy, 
 
 dehere. The; ftory Is in Socrates EccL H'Hor. i . /. 8. c. and in others 
 ixom\\\vc\. Sozo?m'n. i./. 22. c. Judg now what caulc there is, to 
 urge Paphnuti s for the marrying ot the Clergy, after H. Orders 
 received by them when asfingle. I go on. —Ccnc. Rommum un-- 
 der Silvefto'^ in the time alfo oiCoyifiantinc tlie Great, Can.-j, -Nul- 
 lum aiitwi' Suhdiiiconorum ad ^/uptf^ tr an fire frxcifnniis^ m aliquam 
 prdvaricaticnim fnmffertt. — Elihertin. i^onc'iL about the lame 
 time in Sfain ; Can. 5 ^. Plactnt in tot urn py oh here Ef'tfcopis^ Pref- 
 hyterisy DiaconiSj ac Subdiaconis^ pofJ.tr s in mimjierio^ abjhnere fe a con^ - 
 j'igibiis fnis^ & non gemrare filios.^ Qjiod quicunqtie fecerit, ab honor c 
 CkricatHs exttrmimtnr: Wliicli Canon plainly fliews ; That at 
 that time in the Weitern, tho not in the Eallern, Churches, not on- 
 ly marriage after Holy Orders was forborn, but abftinence ft'om 
 their wives, by thofe who were married before, was commonly 
 practifed ; fince he, who ihould do the contrary, was fo highly 
 punifhed. — Qonc, Ardatenfe fecmdrrm under the fame Silvejter^ 
 Can. 2. — A\\iimi Al.qHt'm m Sactrdotium in vinculo conjugii e on flit u- 
 tumy nifi f:itrit praimiif a convey fio, non oportet, Tv^o Councils, in 
 which S. Atiflin was preient, "^ i. ^onc. Carthag,2. Can. 2. -Pldcuit 
 & condecet fac'/o-fancfos Antijfites & Dei '^acerdotes, n.cnon & Levi^ 
 tas (i.e, D;::acons &c^ continentes ejfe in ommbus &c. ut quod Jpojlo^ 
 lidocuerimtj& ipfajtrvavit antiqnitas, nos quoque cuflodiamus. Ah 
 univerf is Epifcopis dicium ejl, omnibus placet, ut Epifcopi, Presbyteri^ 
 &c , pudtcitia cuftodes etiam ab uxoribus fe ab ft meant. Hence 
 S. Aufiin^ (Confejf. 10./. ^c. c.) fpeaking of his continency, be- 
 fore obhged by Pnefthood to it, faith, — Et quoniam dediiHifaBum 
 ei?, & antequam di (p enfat or Sacrament i tuijierem. And "^2. Qonc. 
 Africanum cap, 3 7 . — Pr^terea cum de quorundam Qlericorum quamvu 
 trga uxoresproprias incontinentia refer ret ur ; placuit Epifcop05^& Pref^ 
 hyteroSy & Diaconos, fecundum prioraftatuta ettam ab uxoribus contine- 
 re, Qjiod niji fecerint, ab Ecclejiaftico removeantur officio, C^teros au- 
 tern Cleri^os ad hoc non cogi^fed fecundum uniufcujufque Eccleft£ confue^ 
 tudin.m ohfervari debere. -Thefe were before the third General 
 Council. — Add to thefe t\\t fourth General Council of Chalcedon. 
 Can. 15. — Quoniam in quibufdamprovinciisconcejfum eft Pfalmiftis 
 & Le[toribtiSy (fe Apoft.Can. 27. quoted before,^ uxores ducere, con- 
 ftituit fancia Synodtis prorfus cuiquam ex his non licere alterius feci£ 
 accipere uxorem,&(c. Where tis plain, that other Clergy l^efides 
 Pfalmtfts and Readers might not marry at all. 
 
 1 9' Hitherto I have kept within the times of the firft four General t 
 
 Councils, to which we promife much conformity. I will joyn to J 
 
 thefe ■ 
 
Conci) fu/jj^ C l. b.icy . 
 
 thcd' a C:iv\j\.\o\ iw'OiwCoNHiint.'^jot'oL Lc/;c. in Trullo^ rcLkoncd 
 by tlij [Saltern Cliiirch for a jvar: ot tlu (i.v.!) Gcncial ColiikH, tlio 
 ic wasnocconicnrcci to 1)}' the Roman i'atriirch ; Can. 6. — Q^o- 
 niiim in ApOjlolicis anontctu drlume ' ^ tor m qui non ducla uxorttn 
 Clertn.yi p: omaventnr^ folum LcJort's (T ca/j tores nxorcm pope dnccrc, C* 
 7WS hoc Jerv.intts Aecn'n'nim^ ut diinccps nuHi penitiis Hypodiacono^ 
 vel I'ijconOyVel Presbyftroj pofl (ni Ordindtionemy con'yigtum centra^ 
 herelict'st, ike, Caivjn. 12. Jubet omnino AntiHittSy {i.e. BilhopsJ 
 follq:ay?7j)fni ordin.tti^ a proprii^ rworitus fcccdvre : and hcie they 
 tak^ noriccoft'ic fub.Jpo;hl. ^ anon, quoted b:jlbrc in the hit jj"., 
 and yet advance beyonti 1:: quoni.im J po/t 0/ / filiy they J cumjides 
 incip rct^ adjidtlittm i.'nb.ciUit.xtem fe vidj^ii dejT^itttbant &C. -Can. i :j. 
 — dtcenunt^ Presbyteros a prioribns fim legit imis tixoribn^s non feprra^ 
 ri^fcd to t cmpore quo fxcrificnnt \ & expellentes juai uxores pietat is pr.: - 
 fextu, txconmiunUandos. And this (lay \.\\^y ) notwithltanding the 
 contrary cuiuom of the Jloman hurch.. Thus the Council in 7V///- 
 lo. And ever llnce have the lame laws and culloms bin prcfervcd 
 in the Eailern Churclies, as we may fee in the Ani'wer oijercfuiits 
 VatiTdtch of ConJ^antinopky in Eptlogp to tlie Reformed, loliciting 
 his approbation of their innovation in this matter, and rem.em- 
 bring him of the Apoille's rule, Melius eflnnbere quam uri, — and his 
 OLder, — Oportet Epifcopnm effe umus uxoris viriim : to wdiich he re- 
 plies this ; — Froinde O* nos i His facer dot ih us ^ qui in z'irginitnte perft* 
 jlere non poj^nnt^priufquam tamen confecrentur^ dr Sacerdotes [/.e. {\l- 
 tun'] fianti^Q. Ilk autem[_Sac€rdos^ entring into Orders, or others 
 vowing Virginity J quifemel virginitatemprofejfus €Jl,virgoper??ja^ 
 neat, nee jam iUi ullam ampltus lictnttam pojf vot:im fnfcep-tum nubendi 
 d.jmt4s. Nemo enim mitters manum ad aratritm^ & refpiciens yetro^ 
 tdoneus efl eonequendo cccltfli reg^no. \ Here is Pricfts, after their con- 
 lecration, or others vowing Virginity, for ever after denied marri- 
 age.J — This the modern law of the Grer/' Church; and if the 
 prohibiting them afterward, makes them the more, wlio intend 
 Priellhood, to take wives before, and fb many of the Greek Clergy 
 dtfacio are married, to cn)oy this libercy more than for necelTity 3 
 yetthis isan abufe no ways countenanced by their Ecciefiaftical 
 Canons. Much lefs may we imagin that they are obhged by any 
 fuch law («e periculo for^icandt fe exponant^ to take wives before 
 they may enter into this Holy profefTion, lb contrary both to the 
 Apollle sCounfel, i Cor. 7. and the Church'es former Injundix^ns, . 
 when-as even all fecular imployments have at lead: the liberty oi a 
 finglc life ; and the Reformed themfelves, fb great friends to mar- 
 riage , yctimpole no fuch yoke upon their Clergy, nor hath any 
 
 that. 
 
1f^^ 
 
 i8 ConeerningCdihAcy. 
 
 -that I know of entertained fuch a fancy fave VigiUntius. 
 
 Out of the Canons then recited above you may obfcrve, i. That 
 the Greek Church, who acknowledg and praftifethefe C/j/?^»/ in 
 this point to this day, allow indeed theufeof their wives, except 
 when they officiate/but what if they officiate every day,as many 
 Priefts do I) to Priefts married before Ordination, but not fo to Bi- 
 iliops; but permit not that any Ordained unmarried may after- 
 ward marry at all. ily. Again, That thofe married perfons, who 
 were to be made Presbyters in the Roman Church, and Bifliops in 
 the Oriental, might not feparate from their wives without confent, 
 received from the wives before fuch Ordination or Confecration 
 .of them. 3/y. That fuch continency was annexed to Holy Orders 
 only by Ecclefiaftical Conftitution, and was rather Lex Continent 
 ti^y th^n Fotum: which therefore hath bin capable of many dif- 
 penfations, and the Ow;?^ about it fbmewhat differing; and the 
 Clergy more reftrained by fome of them than by others. But this 
 feems to be a received ground amongtt them all in thofe primitive 
 times, that Continency is a general gift, at leaft in pottntia remotay 
 i.e. which is by God denied to none ufing the means, and rightly 
 preparing himfelf for it, &c. Els how could they prudently make 
 ilich laws , ftriftly prohibiting marriage for fuch a number of 
 men, involving alfo the Deacons, and Subdeacons, upon penalty of 
 degradation from their office, (which laWs you fee, the Reformed^ 
 becaufe they hold continency a particular gift, only poffible to 
 fome, generally decry, j How could they allow of a feparation (hy 
 confent once given j of a man and his wife for ever, required, in 
 the Roman Church, of all ; in the Eaftern, of Bifliops ; notwith- 
 ftanding what the Apoftle faith, i Cor. 7.5? unlefs you w^ill fay, 
 that the Church-Officers in time of Ordination could difcern who 
 liad this gift, who not. Or, that there was no party coming to be 
 ordained, or confenting to fuch a feparation, but was able todi- 
 iccrn it in himfelf, and that not only for the prefent, but always for 
 the future ; and likewife that none would prefent himfelf, that 
 Jcnew he had it not. 
 
 ^ Neither doth the Apoftle'^s declaring from the Spirit , i jT//^. 4. 
 
 '* i.&c. that in the Utter times there fljoidd arife Jpojlates &:c for bidding 
 to marry, and commanding to ahflain from meats, any way prejudice 
 thele in)un£lions and pradlices of ancient Church, (nctr confe- 
 quently of the latter times, herein folfowing only her example.^ 
 I. Becaufe the Apoftle , by oppofing to fuch error, xX\2X every 
 crt:Jnre and ordinance ofGoi ts good , (according to Gen. 1.31. and 
 
 2. 
 
Concerning Cdihxcy. 19 
 
 2. 23,24.) and therefore h^wj^fw&ifcdfrjl^ hy tht nord of God nni 
 praytr, may lawfully be uled, (iLe 1 Tim, 4. 3,4,5.) Ilicwetli, that 
 he means fiicli Apoltates, as abftain from, or proliihir, marriage 
 and meats, as in themfelves unlawful, and unclean, and contami- 
 nating. Which thing can neither be objected to the ancient, nor 
 modern Church-prad ice, ufmg abllinence from Ibme meats for 
 the chaftilement of the body, not for any uncleanefs \n the food ; 
 and not forbidding marriage to any finglc perfbn abfolutcly , -but 
 onlv upon his voluntary undertaking Ibch an employmeiir, with 
 which they imagin a married condition not fo well to fiite. In 
 wliiclicale ifnecelTary abftinencc from marriage be a fault, the 
 i\pofHe himlelf may feem to comply withitifi thole cxpreliions 
 of his I Tim. 5.1 1. 12. — 2/r. Becaufe experience hatli nianifelled 
 the Apollle's prophecy to have bin moil eminently fuhilled in 0- 
 therperfonsofthele latter times, (whom thele Fathers even in 
 thefe points moft vehemently refifted J affirming downright all 
 marriage, elpccially with reference to procreation of children 
 [therefore the married were advifed by them, in fucli manner to 
 ufe their wives, as to avoid this, (fee S. AuJ}:, de i7toyihm. JManich, 
 i8.cj] to be unlawful, and the work or defign of the Devil, as 
 likewife flefli-diet to be unclean and defiling. J'/^iwata dominm- 
 tes inttrd'tcunt f laith Epipbaniti^ h^r. 4-".) non cont:nenti<v gr.^tix^ neq; 
 honejliv vit.e^ fed ob timoremj& im.iginatiomm ut non ccntampcntnr 
 ah animator urn efu. Vino vero omnino non utuntuY^ Diaholtcum effe di^ 
 centes. — And S. Aufiin contra Fanji. jc./. 5.^. Jpfam cnaturaiyi 
 jmmundam dicitis^ cfuod carnes DiaboLiS operetur f.ccu/c^t/o c m.iteria 
 mali, — And de hxref. 46. r. Nonvefc :ntHr carnibns ^ tanquam de 
 mortttis vel occ.'fis fngerit divina ftibjlantin. -Vin m r?on hi bunt, di- 
 centes, ftl efe pri>2cipum tentbrarum. Such were (bmc of the Gno- 
 Jlicks., b/icratitis^ Monta?iiJls^ MarcioniitSy and in the lad place tlie 
 Manicbces, being as it were the laft extraft and quintcffence of all 
 thofe former grofs errors, not a little potent even in S. Jufl:n''s 
 times; \\ho, not holding all things to have bin created by the 
 fame good God, but this lov/er world by an evil principle, or by 
 the Prince of darknefs, as they call him, affirm, in the begetting of 
 a man, that the Soul, which they account to be a part of the liib- 
 llanceofGcd himlelt, becomes lettered and imprilbned in the 
 walls or handy-work of the devil, /.e. the b'ody, from which it is a- 
 gain releafed only by death ; (therefore was marriage, ticcahoi> 
 ing fucIi imprifonment, forhorn by all their cIccV ; and tlio this p^T- • 
 mittedto their auditors, yet (faith y/.v/?/;?) it was, ^wn diccntes no?i 
 ^ffe [ic:.xtum , ftd ptccAntibtiS vtniain Urgicntts^ propt^irea a-tod ilUs 
 
20 Concerning Celibacy, 
 
 mcefla/uminiftrab-Ant. con. FauIL Man, ic l!) Likewife that the 
 lame part of God was continually more defiled, and encloled by 
 fuch and fuch grofs nourifhmeafs of the body. And when of fucli 
 errors they were accufed by the* Fathers, it was ordinary with 
 them to recriminate the Orthodox with the fame things ; both for 
 their frequent abftinencies from flefh, and fome other fruits; and 
 for their (to fome perfbns at leaft^ recommending virginity ; who 
 in this matter were anfwered by them after the fame manner, as 
 theProteftants, objefting the fame things, are now by the Church 
 o{I{o/ne, See »concerning this the conteft bet^veen Fauflus the 
 Man i c hee d.nd S. JttHin ^ (cont, Faufl, Munich, io,L) and fee con- 
 cerning fuch Hereticks in the Church before the Manichees, Ire- 
 n£Hs adv, H^ref. ij, 22.c. there, ofSaff^rninusand Bajilides^hc faith^ 
 Ntihere autem & generare^ a Sat Ana dictmt ej^e. Multi autem ex fu & 
 ah animdihus chHinent &c. -See Clem, Akxand, Strom, ^. near the 
 beginning. Marcionijla qutdem dicunt maUm ej[e naturam ex maU 
 materia S^c. — qua cj^uidern rat tone nolentes implere wundum^ qui fa^ 
 Uus efl a Creatoref^'oltmt abliimre a nuftiisj rejifientes fuo Creatori &c. 
 — See much what the fame relation with that of /re;^///, in Epi- 
 pljan. Haref,2'^, and 46, and 47. Continentiam hie (i.t.Tatianus) 
 fr^edicaty ajferens mini dtjferre matrimonium x, fcortatione, fed idem 
 ejfe. H^r.^6. And the judgment of the Fathers commenting on 
 this place o^Timothy:, applies it to the fame men. See S. JmbrojeyOr 
 the Author of thofe Comments in his works. Doclr/na^ faith he^ 
 qiu nunc in Marcionifiis, (quamvis fene defecerint^ ' ud PatricianiSy 
 aut maxime in Manichais denotatur. Hi enim & Chrijlum natum ne- 
 ganty & nufttxs prohibent^ & abstinendum a cibis tradunt. — Chry- 
 - . foftom. de Mdnich^is, & Emratijlis^ & Marcioniftis^ omnique illorum 
 . x^cina hie loquitur &c. — After whom fee Dr. Hammond on i Tim^ 
 ^.noteh. and the authorities there cited by him. And in the laft 
 place confider what Mr. Me^e himfelf f'y/^c?//^^^ of the Utter times, 
 p, 11^ J granteth ; namely, That errors about marriages and 
 meats were no nov^cltlcs in the Apoftles own times, as the diligent 
 Reader may eafily coUeQ: out of their own Epiftles : which makes 
 it improbable, that he would fpecifie the apoftacy of latter times 
 in thcfe alone. Thus much Mr. Med^. Neither will that ex- 
 prelTion [//^ /^^^er ///^^e/l (^the like expreffions to which are found 
 in manv other places ; fee 2 Tim, 5. i. — 4.J. -2 Pet. j.j. -i Jo, 2. 
 18. — JffdeiS. — 2-Thef2. ^.j carry the purpofe of this'^prophe- 
 cy beyoiid tlic d.iys of thefe ancient Herericks. For firff, thisex- 
 preffion doth not (cem in the Apollle's drift fo to indicate the fu- 
 ture ti.ii's^s, as altogether to exclude the .p!:eifint ; they reekdning 
 
 eveu 
 
Conurnirtg Celthacy. ♦ 21 
 
 even their own times alfo a part of the UJl times, (ice r Pet. r. 20; 
 Het.i'2.Jfi. 2.17. I Jt?. 2. 18. I Cor. lo.n.) and therclbrc, whea 
 they dcfcribc Ilich wicked perfbns, advifing tliofc they writ to 
 for the prclent to beware ot them, to refill them, to teach contra- 
 ry dodrinc, &c. See I Tim. 4.6. cr^. 2 Tim. j.14. — 4.2. 2 Pa. j. 2. 
 I Jo. 4. 1. Or, 2/y. if they do ; yet thus, either we mutl free the 
 Father's times from any fuch imputation, as hving before thelc 
 latter times here prophefied of\ (^and conlequcntly in all future 
 times wx mult abiolve all thole, who in thcfc matters affirrri no 
 more than the Fathers did, J or, if theie latter times involve tl>e 
 days of the Fathers alfo, (as Mr. Mcdc fancies them to begin about 
 j6o, or 410, (Jfojhfy ff. S4J yet in the fame times we lind alfo 
 thele hereticks contemporaries with, and much combated by, tlie 
 Fathers, And therefore whether the prophecy (eying thofe 
 times) is hkely to mean them, [i. e. the AJferters of marriage and 
 mtAtstoheinthemfdves utterly unlaxvful and unclean^ or to mean 
 the Fathers rather, their Antagoniils in thcfc points, I leave to 
 the Readers judgment. 
 
 [ 5/>'. 3 The fame perfwafion, in Antiquity, of the univerfali- /.2 1 
 ty of this gift to all feeking it, may be gathered from the vowing 
 I. ofvirginity, much ufcd, allowed, recommended by them. Of 
 which alfo we find fbmething in the ancient Councils. Sec Cone. 
 Ancyran. before that of A^/ce, Can. 19. Qmtquot 'virginttatem foUi- 
 €it am trct^aric^ti funtyfrofe/pone ccntempta inter d/gamos hahcri dcbe- 
 hunt. Here the praftice thereof appears. — Cone. Elibertin. about 
 the fame time with that of the Nicenc, Can. ij. Virgims qt:x fc 
 Deo dedicsiverunt^ ft pactum ptrdidtrint virginitatis, at que libidtnifw' 
 vierint, non intelligentes quid amlftrint^ flacuit nee in fine dandam eis 
 effe Communionem &:c. — Cone. J\pmanum at the fame time under 
 SilveJler,Q2in, 10. Nullus Efifcoporum virginem facratam ?naritaU 
 confortia (/.e. to receive the veil, and the folemnity of her marriage 
 lUito Chrill) expeticrit bef$edtcere^ nifeam prol/averit-j^ annorum e[fc 
 conflitKtani ^nhi prohahitur judicium ver^ pudiciti^r^ ut in 72 annii rt^ 
 quirens Virum Chri(lum pudicitia cujlodita^ unci a *v€rtice introducatur . 
 a4 ntiptix< Chrifii^ uelamen capitis frtnSy non cordis^ ^alluding, I fup- 
 pofe, to 2 Cor. 7^.) This admiHion was not, of her to vow at 72 
 years, wlio W'as/^^r4// before, but of hoi", having fo long faith- 
 fully kept her vow, to fuch an honour as this ceremony imports. 
 In this fame time, namely of the ]{mperor Conftantintj were fbnic 
 former />^/»/^-laws, prejudicial toCellbacy, abrogated by him for 
 their fakcs^ who had vowed to keep their virgin-cliaiUty inviolate. 
 
 JD Enfk 
 
22. ConctYntng Ctlihacy. ' 
 
 Eufth. de vita Co^/ant,^. 1. 26.C. — Concil. Carth^giKenfe j. Can.j j^ 
 Vt viYgimsfucrxjftfrivatAfuerint fArtntihus^ a quihus cuftoJikhjintury 
 frov'tientiA Ep[cofty vtl Freshyteriy uhi Epifcopus ahfens e/?, inMona^ 
 Jierio virginum vel graviorihus fceminis commtndtntur ^ ut Cimul hahi- 
 tarites invicemft cujlodiant J ne fajjim vaga^tes Eeckfu Uda»t afiima-- 
 t'tomm, — And CArthag, 4. Can. 104. Si qu^ vidu^ quantumlthtt ad^ 
 h:ic in minor ibus annis pofita, & tnatura at ate a viro reliH^^ fe dznjovt* 
 runt Domino-, & vejle Laicah ahje^fa^ftih tejlimonio Epifcopi & EccU" 
 Ji£ rtligiofo hahitii apparuerint^pojlea vero ad nuptials j.rculares tranjit'^ 
 rint^ftcundum Apojiohim^ dxmnationem habehuntj quoniam fidtm cajii^ 
 tAiis^mam Domino voverunt Jrrit am facere aufafunt, Tales ergoperfo^ 
 n.e fi/%cChriJHAnorumcom7n:inione maneanty'kQ, And afterward. De 
 talihu4 ait Apojlolm : Q^um luxuriata fuerint nuhere volnnt, habeji" 
 tes damnationem &c. 1 liefe two Councils were before the fourth 
 General Council of Chalcedony and both fubfcribed by St. Auflin. 
 LafHy, fee Cone. Chalced, with which 1 will conclude; Can. 14. D/- 
 aconiffam non debere ante annos^o or dinar i jtatuimm^ & hoc cum dili-' 
 gent i probationer (ivero — poflea fe nuptiis tradiderit , injuriamfaciens 
 gratice Deiy h.^c Jnathe?na fit cum eo qui in nuptiis illtus convener it* 
 -And Can. 1 5. Siqua virgo fe dedicaverit Deoj fimiliter Monachus^ 
 non licet eis nuptiis jungi. Si vero inventi fuerint hoc facientes^ m^^ 
 nemt excommunicau. 
 
 /.22. Again, in the Fathers nothing is more frequent, and that in the 
 mofl: ancient. S.Ignatius in Ep, adTharfenfeSy & ad Antiochenfts^ 
 making mention oiVirgines Deofacr^ in his time. In the firft, 2ii'* 
 X.tvViridiligite fponf as vefiras^^c.\\Q ^2i\t\\, Eos, qua invirginitate^ 
 honor ate Htfacras Chrifii ; eaSy qu£ in honefiate viduaSy ut alt art Dti^ 
 S^c. In the fecond, — Pol?ulus fubjiciatur Presbyteris & Diaconis. 
 Virgints cognofcant , cui confecraveruntfeipfas. This in the copies ap- 
 provod by Archbifhop Vfher , and Dr. Hammond, TertuUian and 
 S. Cyprian before A. D. 500, writ Trails ; one de velandis virgini* 
 bus {\.t.fasrisj That they flbould cover their faces with veils, &c: 
 where he mentions votum continentia — viderit ipftim ^ontinenti^ 
 votum,r>. 200. -and diftinguiOieth between w^/>^/ hominumy3,nd 
 virgin s Dti, — Ambktnt virgines hominum ad-utrfus virgines Dei, 
 8ec.p. 193. -and near the end he faith to fuch Non mentiris nzp^ 
 tarn. Niipfifli enlm Chrijio ; //// tradidijli carnem tuam : /'/// (ponfalH 
 TnatnritatQrntuam, &c. And of thofe who fhjuld offer to pull off 
 this veil, he faith ; facrileg£ manus, qn^ dicatum Deo habit um de- 
 traberepotuerunt ! &c. — The other, de dijcip Una & habit :i virgin 
 num (ut.facrarHm^ of whom he faith there ; — Qu.^ft Chnfiedica-* 
 
k 
 
 ^erufjf, & A csrnAli concufifctntiA receientcs taw car^c quxm 77:^ntcfc 
 Deo TGvtrtfHty — ■ and that they were flos Fxckftdpci ^trmn.s ^c 
 gutidcreftr tlUsy atc^m in illis Urgittr fiorcre Ecck[u ?n.itrisgloriofMn 
 farcunditatem ; and that thofc of them who afterward ycild to lull, 
 Ave Adulter X Chr:[li. — And (ce his EpilHc to Pf7^j//c';7.7/j,abDUt fomc 
 that hvcd unchalily , after that tu^/ifye/e Chrtfio diCAVcvafjt^fAnBt- 
 tAti [n^xft de^iinar Ant, propter regHA La lor urn (c cAJlrAvcrAnl^'k^. To 
 thele, that you may know that anciently aifo thole who lived-Mo- 
 naftick lives made vows thereof, (the contrary of which Tome en- 
 deavour to pcrfvvade us,) I wil add only two other tcifimonics : 
 one out of S. B^/7/, prxJAt, co?;Jlitut. 'MotiAJl. Napa as velut co?np.des 
 fugit ; vitAm fuAm Lko confecrAt, cr cA^itAte/n pojitetur, ut /jcquefA- 
 (ultAS ipfiftt com/erftoms Ad nuftiAs : the Other out of S. ^//y?//;, in 
 P/Alm. 7 5. upon [_Fvvete 6" rcddlte Dowi?70 Deo nofiro. ~\ — Al'n 
 uirginitAter?^ tpfAm aI ineuntt xtAte vovent &c. ijii v over twt p Inn- 
 mum. — Alius vovet relinqutrcomniA fuA difirihtiendo pAuperibus^ O" 
 jre in communem vitAmyinfoc:etAtem[xn[iortm^ ; mAgnumvotum vovtt. 
 — Nefcio qu^ CAliimoniAlts nubcre voluit. Aliquid mdi voluit f mAli 
 fUnt. QuArc ? QmAjam vovtrAt Domino, Qmd enim dixit dc tAli- 
 ius ApofiolusfsLulus^ (Cum die At ^ viduas adolefcentulas nubere ii 
 velint,>l Qjiid Autem ait de quihufdAm, qua voverunt, & non rcddidc- 
 runt? habentes, />5'///>, damnationem, quia jam fidcm irritam fe- 
 cerunt. Nemo ergo pofitus in MonAJlerio FrAter d/cat ; 7\eccdo de 
 MonAjlerio. Nequeenim foli,qui funt in Mo^xjlirioptrventuri funt in 
 rtgnumcoslorum, -Refpondetur ei ;/e^ illinon 'vovernnt^fu voviHi, 
 And concerning the married, by confent vowing continency, and 
 obligation afterward for ever to obferve it, fee S. AnjUn\ 199 Epi- 
 ftle to Ecdicia. The argument of which Epiftlc I will tranfcribe 
 you. -Mulier qu^dAm [/. c. this Ecd:ciA~\ infcio mArito [ufctperat vo- 
 turn Contimntu, Pofl tAmen mAritu6 AJfenft^s eft , & co/itinentcr cum 
 <A vixit^ non fintns tAmen ut I\IonAch^v veflemfumtret, TAndern infcio 
 mAritofAcultAtes omnes duohus [Monachis] velutipAuperibifs erogAvit, 
 £um haberetftlium puerum ex eodem vtro. Ad Ar it us fujJ^icAns eos Mo- 
 TjAchos e[fe ex eornm mimero^ qui penetrAnt & pnvdA^Hur dopnos AlicfuSy 
 refiliit Apropofito^ & ccepit rnivchAri. — Now in this Epitlle St. Aufti» 
 l)lames £c^/r/.t iixiced, for all the things above named, which flie 
 had done without the confent of her husband, commanding Iier to 
 fiibiTiit, and ask his pardon, 6"^. but as to the vow of Continency, 
 to which they had once both contented C notwithllanding his for- 
 nicatingj he holds them both for ever obliged to it, and exhorts 
 her, at leall:, to pcrfeverance therein. — Sluod enim (faith hc^ 
 Deo pjiri conftnfu A?^3bo %'OvtrAtu •, per fever A?^ter ufquc in fnem redde- 
 
 D 2 re 
 
i;4 ConUYning Cdibacy, 
 
 , rt Amho khmjiU \ a quo fropofito fi Lipft^ eft tile, tu fiiltcm conftmt'tfpmt 
 per fever A, Thus He. As for other quotations of Fathers, I refer 
 you to the Controvertifts : inftead of which I will fet you down 
 the confetTions concerning them oiCdvin^ hftit',^.Li2.c,2'],s, -&- 
 cHtcxftint dei'fjde fewpord/hc means after the Co/^c, NUen.) quthm in^ 
 nj alii it nimu fuperfTitiofa ccelihatm admirAtio^ &c. Hac^ quia videbano 
 tnr reverent i am Socerdotio conciliare^ magno pUufti etiam amiquitus re-- 
 cepta effe fatcor. Now the reafon, why he cenfures not the times 
 till after Nice, is the ftory of Paphmtius, from which he gathers, 
 thofe former times Conjugiumin Sacerdotio tokrajfey not oblerving^ 
 or concealing, that it was only Ct?^?;/^^//^;^ contraQ:ed before Ordi- 
 nation. Himfelf mean-while condemning the Canons which: 
 thcfe times approved ; qinbus vetitum e//, ne matrimomum contra^ 
 herent^ q!itpervemiJentadfacerdotiigradum,(St^,2'],h SeQ:. 29.28.). 
 JVuIU omn'tno condittone dandiim ejfe locum iis Canomhns cenfeo, qui 
 "vincidttm Cct'libatusEcclefta(iico ordini in]munt. Concerning vows, 
 of finglehfe, Ti^. c. 17. $.) Hoc^ inquiunt, ah ultima memoriafuit 
 ohferiratum^Ht fe alligarent continent wvotOy qui totos fc Domino die a^ 
 re vtllent. His Aniwer. Fateor certe antiquitus quoque receptun^ 
 fuipe hum morem : Jed earn (etatem fic ah omni vitio liheramfuiffe non^ 
 ioncedoy ut pro regula habendum fit quicquid tunc factum eft, -And the 
 confeffion of Fet, Martyr de Ccelibatu & Votis, — Vt quod^ verum eft 
 fateam 'tr^ eos in haccaufa habemus iniquiores, Statim enim ab Apoftolo^ 
 rum temporibiis nimium tribui cceptum eft Ccelibatui. And of St. jiu* 
 /?/;? he faith ; Iftevir Dei fcribit (S^t^^imgoiVows) ut homodecep^ 
 tus. Now the objeOiions which are made^ by the oppofersof the 
 law of Celibacy, for thofe entring into Holy Orders ; or of vows 
 of Celibacy, for otlier perfons, out of the Canons of Councils , or 
 the writings of the Fathers, are not againft anything here affirm- 
 ed: but either, concerning fome,who^ having wives before Ordi- 
 nation, were not obliged afterward to abftain from them, fallowed 
 ftill by xh^Greek Church, except to Bidiops only^j , "^or concerning 
 marriages contrafted after Ordination or Vows, that fuch are not 
 irrita ; of which opinion S.Juftin is clearly, DebonoVtduitatis, c: 
 8,9, d^r. a thing granted by all after only fimple vows ; and after 
 Iblemn, difputed itill ; whether fuch perfons, who have fo folemn« 
 ly deUvered, and made over themfelves in a particular efpoufal to 
 God, are made illegitimate for any Secular marriage afterward jVe 
 Divi-no.OT only jure Ecclefuftico. (Sqc BelLde Monach. 2.I.34.C. /e^7. 
 ^[efpond: convenit. — ) For the Church hath always claimed much 
 power f^as being not reftrained by the Levitical law, quatalis^ but 
 only by that of Nature, nor prefcribed any. thing by Chriftj ia 
 
 or- 
 
ConTtrmrig Cdth/ici* 25 
 
 ordering the matters of marriage ; and iii hindering fomc perfons 
 from marrying, Ccvcn not to making the marriage ////c///^/?/ to bo 
 done, but /rr////;/; when done,) who are not retrained therefrom 
 by the Divine law, or the law of Nature. See if you pleafc the 
 dilcourlesofthisin E/l/us 4./tv7/. 40. rf.j.j.cVc. — 2%.d.ftcl, 4, 8, 9." 
 ^ or, concerning thofe , who, after vowing contincncy, live in 
 fornication and uncleanncls, that fuch , notwithltanding their 
 vow formerly made, had better marry than thus ofl-end. Which 
 is granted by all, after a fimple vow : (hear what /itV/^rw. faith, (^c 
 ^loriSch.2,L 34. c. ledf. £/? antem. — ) -Ltcttfimptccatoiontrahinc^ 
 c^4eunt'ftamtn virx nuptiv funt : & rdco ali(^iio modo 7niniis milium tfi 
 ffuiert pojl votu7n tjuf??iodt, quam afjidnefornicarij turn oh {idem ionyt- 
 gti^tum oh prole?7i legit imam y turn oh aliahona^ &c.) ^ But let it be 
 granted them after a folemn alfo : but if from hence they would 
 prove the lawfulnefs of marriage after vowing continency, the 
 places they produce will no w^ay bear it. They are three, much 
 prelTed : one of S. Cyprian^ EpijloU ad Pomponium 62. Qjwd fi ex fi^ 
 dtfe Chrijlo diiavemnt^pudice & cajle fi/7e ulLi fahiila per f ever e 'fit ; it a 
 fortes drjlahiles pr^tminm viginitatis expeclent : ft ant.m perftverare 
 nolunt^ aut non fofjint^ melius efl ut nuhant^ quxm in ignem deliciis ftiis 
 tadant. The fecond of S. Hierowy Ep. ad Demttriadem 8. Sancit^r)% 
 Virginum propofitum & coflejlis Angelorumquefamili^egloriamquarun* 
 darn non bene ft agent ium no'yien infamat ; quihus aperte dicendurn tft, 
 ut AHt nnbanty ft fe non poffint continere 'y aut (ontineantjji nolunt nuhe" 
 re. The third of S. -^/z/?/;;, defanBa Virginitate,7^j\. c. upon that 
 of the Apoftles, i Tim. 5. Nuherevolunt, — Hx tgitur (he fpeaks 
 of thofe who have vowed chaftity) qti^ nuhere volunt^ & idtonon 
 nubunty quia impune nonpoffuntj (quct ynelius nuhere nt, qu^m urerentur) 
 qu^s pcenitet proftffiomSy (y pigtt confcjfionis^ nifi correct urn cor d:rs» 
 gantj 6" Deit/more rurfus lihidinem vine ant ^ in mortuis dcputandx 
 funt, &c. 1 l^im. 5.6. — But in the(e places the Fathers, on* 
 ly of two evils, if one of them they will do, wiOi rather the lefs to 
 be done ; and prefer marriage, being in it {elf, tho not to them af- 
 ter a vow, lawful, before living in fornication, and other unclean-* 
 nes, neither to them after vows, nor before in it felf, hwful : there- 
 fore they fay, ft nolunt contintrey or perfeverare^ mthant. Which mar- 
 riage yet none at all allow lawful ; namely to none who can keep 
 their vaws. Asior the non pojjunt, they fpjak it not of them as 
 noway able to keep their vow, (for then indeed I grant, marriage 
 would be lawful, if the vow of virginity were impjtnble to be 
 kept,) but of them as, by their ov/n fault f which they may redrefs 
 [therefore S. Anjira iaitli 5 n^fi correCitrm cor dingo/it j Sec, '! ). 
 
 im- 
 
1 6 CoHcernif^g Celibacy. 
 
 Impotent. Which may clearly appear (^to any who delight noi 
 rather to make the Fathers to contradidt themfelves, even where 
 their fpeeches are moft eafily reconciled) both by the lame Fa- 
 thers allowmgthefe perpetual vows, and their holding in all the 
 poflibiiity of continency ; fliewed before. Of which alfo hear 
 S,Hteromy (comment, in Man, 19. c J upon {^Nonomnes cafiuntJ^ 
 NemopuM fub hocverbo v el fat urn vtlfertunam introdtici: quod, hi 
 funtvirgines^quibm aDeo datum fit^ aut quos qnidam cafm adhoc ad^ 
 duxerit : fed his datum e/?, quipetieruHty qui 'valuer unt ; qui ut accipe- 
 rent labor averunt. Omni ^nimpetenti dabitur^ & pnlfmti aptrietur, 
 8rc. -Q^ipoteft caper e, capiat ; qui potejl fugnare, pugnet ; fuperet, ac 
 .triumphet. — And adverju^]oVinhnum2.iig.c, to this Apoftatc 
 Monk, who equalled a virginal and conjugal ftate, he faith : Fir- 
 gines tu^^ qu as prudent iffimo confilio quod nemo unquam legerat nee an* 
 dierat^ de Apojiolo docuifii [melius ell nubere, quam uri] occultos ad- 
 :ulteros in apertos verterunt maritos. Non Juaftt hoc Jpojtolus^ noH 
 ekSiionis vas \ Virgilianum eonfilium ejl^ 
 
 Conjugium vocat, hocpra;texit nomine culpam: 
 See S. Aufiin (jConfejf. 6. /. ii,c,) — Putabam me miftrum fore nimif^ 
 fi feemtna privarer amplexibm : & medicinam mifertcordi^ tuce ad e- 
 andem mprmitatem fanandam non cogitabam^ quia expert us non eram : 
 ^ propriarum virinm credebamefe continentiamy quarum mihi non e^ 
 ram confcim ; cum tamfiultus ejfem , ut nefciremy ficut fcriptum efly 
 f \Vifdom,/e?/^ Sapient, %.z,%\.^ Neminem elTe pofle continentem,nifi 
 tu dederis. Vtique dares, figemitu inter no pulfarem aures tuas^ &fde 
 folida in te jaHarem cur am meam, — [De adulterinis Conjugiis 2.1. 20. 
 c.) Solemm eis [qui propter adulterium dimiflis conjugibus fuis, 
 alias volunt ducere, & quum prohibentur, infirmitatem nobis car* 
 nis opponuntj proponere etiam continent iam Ckricorum ; qui pier umq\ 
 ad eandem [arcinam fubiundam capiuntur invitiy eamquefufceptam ufq^ 
 ad debitumfinem, l)omtno adjuvante^ perducunt, Dicimus ergo eis; 
 Quidfi & vos ad hoc fuheundum populorum violentia capereminiy nonne 
 fufceptum cajie (i,e, in celibacy) cujlodiretis ojjicium^ repente converfi 
 ad impetrandas vires a Domino y de quibus nun quam ante a cogitaftis^ 
 See the like in Pfalm. 137. Nemo pr^efumat viribui fuis reddere quod 
 "v over it : §ui te hortatur, ut voveas ; tpfe adjuvaty ut reddas. So o- 
 ther Fathers alfo. Chryfojl. Comment, in Matt, 19. His datum eft 
 qui fponte id eligunt : Q^od ideo dixit, ut ojlenderet, fuperiore nobis 
 Auxilio opus effe ; quod quidem ommh.'a paratum efly fi volumus in hae 
 luBa evaderefuperiores. Add to this that place of S. Aufiin in PfaL 
 75. quoted before 5)". 22. and that 104. Can. of Cone, Cart hag, ^, 
 fublcribedby him, quoted before/. 21. with fome others there 
 
 to 
 
Ccnctrnifig Crlib/tcY> 27 
 
 to the fiimc piirpofc, where they deny marriage lawful to Votaries, 
 and Anathematize them. To which I will add that of S. Jmbrofc 
 adVirgincvi lapf.wij 5. c. Q^x fe (popordit Chrtjlo, & furum veUmtn 
 dcefttj jamnufjit ; jum immortnlt jurict.tejt 'viro, 6" jam ft volutrif 
 nuhere cornmntii lege coHjugii xdulterium perpetrat. — And that of 
 S.Chryfoftom^ Ipoken by way of caution to young Theodorus defert- 
 ing his xMonailick life. Par^/f.2, — Ho^orabile , inquit, ^//a;///^- 
 um^ & cttbile immacuUtum. Sed tibijam non ejt integrum jura cofwti" 
 hii fervarc \ cctleHi enim (ponfo femel jurictum illnm relinquere, & uxo- 
 ris laqtteis iwpLcarij adulter li crimen incurrere efl. ^amvis millus 
 hoc iffum nupti»u voces, ego tamen & adulterto fthat is, the adultery 
 of another man who hath not vowed, not his, as 1 conceive him) 
 illud t ant pejus affirmOj quanto major ac melior mortalibus Dim, Nitnc 
 autem nihil in te penittis tut juris ejl, — Nam fi mulier proprii corporis 
 non habet poteHatem^fed vir : multo magis hi, qui Chrijto potius^ qua?n 
 ftbt I'ivunty ditionem corporis [ui habere nonpojfunt. So S. j^ujlin^ who 
 holds not the marriages of Votaries to be null, or no true marria- 
 ges, (icQ de bono Fiduitatis, c. 8, 9, 10, 11. J yet faith in the fame 
 place, c. 1 1. Nonpojfum quidem dicerefcemina^ apropoftto melt ore lap- 
 fas ft nupferint adulteria ejfe, non conjugta : fed plane non dubitAverim 
 Ulcere lapfu^ & ruinas a cajHtatefanciiore, qu£ vovetur Deo, adulteiiis 
 ejfepejores. Si enim ad offen^wnem Chrtjit pertintt, cum memhrum 
 tjtispdem nonfervatmaritOy quanto graving offenditur^ cumilli ipfi ?wn 
 fervaturfdes tneo^ quod oblatumexigity qui non exegerat offer en dum f 
 This ill anfwcr to thofe places, wherein tis pretended, the Fathers 
 held marriage lawful after vows ; or continency to feem not pofli- 
 ble. But the Apoitle fufficiently decides this bufinefs fat lealt as ^ 
 the Fathers underftood himj in i T/w. 5. who affirms his young 
 votaries tohd^ve damnation, (i,e. great guilt upon them,) for break- 
 ing their former faith or vow by marrying. Now this denying of 
 marriage, the remedy of incontinency, to all liich as have palTcd a 
 vow, argues that the Fathers held tlie gift of continency denied to 
 none fuch. Whicli if it be true, the only confiderable objeftion 
 (^that I know oQ againft a Monaftick life is here alfo removed. 
 For as concerning the other two vows, ^" That ("commonly called) 
 of Poverty , provided, that one remain Hill either poirefTcd of 
 what in humane probabihty is enough to fupply him with neceffa- 
 ries, or have a trade or a profefnon famongd: which I reckon 
 prcachiflgof theGofpelone ) wherewitli from time to time to get 
 hislWingyfi-QvthQlabourerisjvortrjjofhishire, as our Saviour told 
 hisdifciples, when he fent them abroad to preacli without any 
 provifioii^ y and may ia rcafon prd'umQ he iha.U i<;ceiveit ; and 
 
 That 
 
28 Comeyning Celihacy. 
 
 '^T\\2iX, oWhedience^ provided, it be engaged only for things law- 
 ful, about which lawfulnefs, when any doubt happens, he is to 
 be guided by the Church'es, not his private Superiors judgment: 
 (^W'hich I think, in no Monaftical inftitution that ever was, can be 
 fliewed to be peremptorily denied to any, for the ordinary plea 
 of many of the Roman Doctors is contrary ; namely, that no Au^ 
 thority lefs than infallible f^which Superiors are not) can oblige to 
 abfolute obedience and fubmiflion to their judgment in matters 
 credible or praSticable in order to our falvation (^See Notes of In* 
 fdlthity \) Tho thole who are under Authority are prudentially ad- 
 vifed, rather to fubmit in all things to their Superiors (mo^ hkely j 
 better judgments, than (with very little fign of humility) indulge 
 their own ; and cauflefly afflict their Society with appeals and 
 conteftsry) Thefc two vows, I fay, thus qualified, are not liable to 
 any jutt exceptions. And indeed the former we fee done frequent- 
 ly amongfl: us, in many parting for ever with their eftates f only 
 what is neceflary refervedj to their Son : why not then to the 
 poor ? and the latter in Servants promifing, or alio fwearing obe- 
 dience to their Mafters ; why not to a Spirtual Superior ? 
 
 §, 23. Neither is there (befides the examples we have of this vowing 
 both in Scriptures and the Fathers) as feems to me any argument 
 to be drawn from reafon, why we may not prefume on God's a(Ii- 
 fiance, and enablement of us, to perform fuch vow ; either becaufe 
 itis vowing of a thing 'not abfolutely neceffary to falvation ; or 
 becaufe v/e are not certain of our ability, and command of our will, 
 to ufe the means, which ability alfo we have not from our felves, 
 but from God. For i. are not moft of our vows i^yet thefe grant- 
 ed lawful) about things, which, asfbmc way advantageous, yet, 
 are not abfolutely neceffary to our falvation ? as the vowing, ^ of 
 abftinence from the further ufe of fome fenfual, tho lawful plea- 
 fure, formerly to us an occafion of fin ; ^^ of giving fuch a propor- 
 tion of alms (fuppofe half of our en:ates) to the poor, (fuch a one 
 was Amma4 his vow,.///?. 5. whofe fault, fo much aggravated by 
 S. Pe/^r, feems to be more in his keeping back part , after his de- 
 voting it to God, than in pretending, by a lye^ to bring it all : ftc 
 the inference ver. 5. But Peter &c. ) "^ of ufing every day twoor 
 three times of prayer extraordinary ; ^ of not drinking wine , be- 
 caufe of many former temptations by it to excefs. And 2/7, is not 
 the performance of all theie only by the pov\^er God gives us, fwho 
 •cannot think a good tbou^ght, much lefs curb the leaft appetite, 
 ^without him,^ and therefore we give him thanks alf3 for the per- 
 
 ibrmance 
 
formancc of chem ? ?. And again, make wc not in bapn'fin a vow 
 of things nccclTary to lalvation, t,t\ oirtptNta/jcey and of faith ? but 
 the expreflions concerning which in Scripture are the lame as 
 thofe concerning contincncy. to wit, that they arc not given to aU'. 
 [Sce^^. 6.^7,^9. 64,6$. -2 T/w. 2. 2>-.,-yV4/r. ij. 11. It is ^ivcn 
 untojOH to know the mysierics of the kingdom of heaven^ hut to them U 
 is not given,'] Not as if God ablblutely denied fuch a gift to them, 
 but only upon their non-preparation, and other obibclcj;, wjiich 
 by their own tault hindred them from receiving it; for lb our Sa« 
 viour expounds himfelf in the next words, ver, 12. For whofotvcr 
 h At h, to him flj all be given. In the fame manner may it be laid of 
 continency ; non omnibus datur ; but hahenti (i.e. to men uluig tliofc 
 endeavors and preparations towards it,which God hath given them 
 power to ulc) dabitur, (Jo. 12. 59. — Efh. :.8. compared 2 Thcf j. 
 2. Act. 1^.48.^ For which expreflions if we make the vow 
 of continency unlawful , why not the other ? Now who is 
 there that may not lawfully vow, to repent of his fins, to believe 
 in God to his lives end, to obferv^e God's commands, &i ? {\i S.Ff 
 to6. 108. vj yet as S. Aujlin faith, Nemopr^tfumat viribusfuis rcd^ 
 dere quod V over it. Qui tehortatur ut voveasyipfe adjuvat nt ndd^^. 
 CIn Pfalm. 137.] Here it is faid; there is not the lamereafon: 
 becaufe Faith is a thing necelTary to falvation , not fb Virginal 
 Continency, therefore we cannot juftly have the fame confidence, 
 that God, furely not wanting to us in neceflaries, mult needs fup- 
 ply us alfo in fuperfluities. J{e/p. Doubtlels, fince God, as he hath 
 commanded duty, fo alfo hath advifed perfection, as not in the 
 one, fo neither in the other, is he wanting in his gift, to thofe that 
 feekit j efpecially the latter undertaking (as higher) deferving 
 more encouragement. Elle why is not [petcnti dabitur] rcftrain- 
 cd alfo to necelTaries ? and why may a man lawfully make vows 
 inotherthings, that he conceives profitable, but acknowledgeth 
 are not abfolutely ncceffary to his falvation, fas in the things men- 
 tioned before, as alfo in other rules of perfeftion, 1 Cor. 9. Luk. 
 12.33. Matt. 19. 29. j ifhemay notprefumeon God's afliflance 
 in fuch things only profitable, without which he is able of himfelf 
 to do nothing profitable. 4. Again, I know not why, if we may 
 fafely vow the keeping of any of God's commandcments, and 
 may mdikcdi covenant rvith our tyes^ not to look upon an^oman to laji 
 after her , wliy, I fay, we may not alfo, to guard our paffion from 
 bemg let en fire, and from burning; fince the former feems to be 
 the moredifiicult. 
 
 E S^ To 
 
JO CoHcerning Celibacy. 
 
 /.24, 5' To which this further may be added : That Contlnency^^ 
 as any other thing advantaging us in God^s Service , from- Vows 
 receives a much higher value^ which may invite us to fuch pious 
 engagements^ than without it; whilft it proceeds from an afte- 
 aion more confirmed and ftedfaft in good. A refolute vow having 
 the virtue of an habit ; and to aft good^ as it were neceflarily, be- 
 ing AngeUcal: and he that vows offering up aoid facrificing to 
 God, not the act only of continency with others for the prefent; 
 but the power or fa.culty thereof for ever ; and the fruit, together 
 with tlie tree that bears it* Therefore find we frequent exhorta- 
 tions and examples of vowing in Scripture : fee P/. 76. ii.Jon. i^ 
 j6. If. ig. 2.1. &c. And very expedient doubtlefs it is (after fome 
 trial and experience of our having a reafonablecommand over our 
 felvcs, and of our not fuffering a very tyrannical maftery of our 
 paffions) to pafs a vow in fuch matters to fortify our felves againft 
 temptations, and the mutability of our inclinations ; by which the 
 lefsformertye we have of our felves, theeafilier we are feduced* 
 Fivlix mceffitas.^ quce ad meliora comfdlit , faith S. Auflin of Vows* 
 
 As for thofe places of the Apoftle which are urged, againfb vow- 
 ing, at leaft before ftxty^ or for leave given to marry, tho it be after 
 vows, upon incontnency ; [as i Tim. 5.9. Let not amdowbetakef^ 
 into the number under 60 years old: — and 14. / m/l therefore, that 
 the younger p:omen marry &c. and i Cor. 7. 9. If they cannot contain let 
 them marry : and 1^. 3 5. IJpeak not that I may caU a fnare ufonyou^ 
 In anfwer to them,I take thisfirft for granted; that all tholef young, 
 or old) who have the power to be continent,, may fafely vow it ; 
 fince the reafon given by the Reformed, why it may not be vowed, 
 \s^ becaufe it is a thing not in our power. Again , 1 fay, that if 
 thefe places prove, either that continency before 60. m^ay not be 
 vowed, or marrying after a vow may be lawful, upon this reafon> 
 becaufe fome perfons before ftxty^ and after vowing, cannot con- 
 tain ; then the Apoftle will be made to contradid himfelf. For 
 according to this he could not fay of the Juniors, f w hofe particular 
 gift of continency he could not know, but had rather reafon to 
 prefume, from the mifcarriage he faw in them, that they had it 
 not J \}^2il they had damnation., for marrying ; or for not keeping 
 tlieir vow or pi;pmife to Chrift, which they could not keep ; but 
 damnation^ for making fuch a vow, which they muft ncccffarily 
 break. For, Ncn eflpccatum violare, qu&dfervare imj/of]ibile eU ; 
 and it was as lawful to break fuch a vow* as unlawful to make it. 
 But yet notwithftanding this, the Apoftle plainly faith, damnation 
 3:liey had for marrying, and for brealdng this promife, not for mak- 
 ing 
 
 ^ 
 
Co*iC€rpuf7g Cehhdcy. jl 
 
 ingit. I conclude therefore, that the Apoftle's advice hjre of 
 marriage is not ^ to Votaries, nor abloluiely to all otiier younger 
 women; tor lb his^'<?^J/^/;/(l;•e/ We;e here would be contrary to 
 his voloovims cjfe fic/a weipfuwy i Cor. 7.7. and would lay an obli- 
 gation on all young folks to marry: But ^to thole that arc in fuch 
 a manner qualiried, as thole were that mifcarried r/t? qualified; 
 not from want of power from God to contain, but watit of will, and 
 of a lledfall purpofe to make ule of that power, fas S. P^/^/^de- 
 fcribesit i Cor. 7. ^7 J which inilability of thewill,and proncncs 
 to incontinency ("that is in fbme much more than in others) eve- 
 ry one ought well to examin before they vow ; that fo they may- 
 make ufe of the lawful remedy, which in the fecond place God 
 hath provide J for it, namely marriage; if they do notafpireto 
 the higher cure thereof by prayer,and mortifications. See Dr,Ha?n- 
 wtJ/^/i in his Paraphrafe, expounding it thus, [T/jat thofe who have 
 not attained to fuch gravity of mind ^ and command over themfelveSj doj 
 in that cafe, betake thtmfelves to a married life : ~\ — So , in that text, 
 [if they cannot contain^ let them mArry,'\ (Where note, that our 
 TranUation renders K^tfFy^aleuVTtt/, If they r^;;;^^?.'^ contain; and fo 
 Matt. 1 9. 1 r . « -my-ti^ ;^p«^/ , All men cannot receive this faying &c^ 
 without rule or precedent, that I know of: for the Vtilgar hath it, 
 omnes non capiant : & fi non fe continent.^ Tlie advice is not, to any 
 that have an obligation to contain, (tho actually perchance they 
 do not fo) , as it is not to the married ; tho one party be fick, ab- 
 fent, or impotent ; nor to thofe who have vowed, it being proved^ 
 that fuch may contain, fromtheApolile's faying, they have dam- 
 nation in marrying^ who yet actually non fe continebant: But the 
 advice is to thofe only, that are free from any obligation againll 
 marriage ; that if they perceive themfelves fo aftedted, as that 
 they have much temptation, and no ftedfift purpofe to contain, if 
 they hav^e gotten (which yet is by their own defcd) fo little pow- 
 er and maltery over their will, (^ which mafery is acquired by 
 fome pains and pracliccy/ as that they cannot (not cannot pojfbly 
 but cannot without much difficulty) contain./for we fiv we cannot do 
 a thing, tho in our power, which we can hardly do) : that then 
 they fliould make ufe of the common remedy allowed by God for 
 it. All which wcaknclTes, fincc they are by iiiduftry remediable, 
 cxcufe none from contincncy, who have already made any engage- 
 ment to it. To the i^d. place, i Cor. 7. j 5. T grant a vow raflily 
 undertalccn to be a dangerous fnare : rafljly, I fiy, /.c. without 
 well proving before it what mafterywc have over our carnal, in- 
 cUnations. Laftly , for the admilfion of none under fxty^ 
 
 E 3 <^^« 
 
^2 Concerfiing CelibAcy. 
 
 the Apoftle feems to prefcribe this age with refpeft to their impo* 
 tency then to get their Uving, and liablenefs to want, (^^zver.^y 
 and 16.) and to their ftaydnefs and gravitjr , [fee v. ij, 14.} as 
 much or niore than to their continency, in which a leffer age 
 would have rendred them fecure.But fuppofe the Apoftle chiefly to 
 have reference to this, yet was it not done as if any leffer age hath 
 nota power ofcontinency ; or experiencing their abiUty to Uve 
 fingie, might not alfo refolve it : but becaule the Church had not 
 the lame means to be affured of their incUnations, and was much 
 concerned in her firft growth, after the experience too of fbme 
 mifcarriages, thus to prevent all fcandal. But later Church, upoa 
 experience of the chaft behaviour of fuch perfons from the power 
 of more difcipline,due reftraint,c^'^. thought not her felf obliged by 
 this rule fitted for the Apoftles days. But as S. Paul^ from the lap- 
 fibihty of younger women, admitted them at 60 : fo. the ^^th. Gene- 
 ral Council of T/^/^/ce^i?;^, Can. 14. cum diligenti frohatione dLdmit-- 
 ted them ^t forty. 
 
 X. As God hath encouraged us to fingle hfe by recommending 
 jf. 25. it ; and denies the power to none at all, taking the pains, and u- 
 Jaicmore fiug the mcans, that are ucceffary to procure it; So I grant, that 
 than^ rh; t\\Q A5i a'rtd exercife ofConttnency^dinA^uxitYt ^ much more difficultly 
 m.-rrerofa- attaimdj than any other matter of a Vow whatever i diVidth^ fin^ 
 Vo't^^^ which the undifcreet attempters thereof fall into, if they mifcarry^ 
 very abominable. Therefore is there nothing in all the Scripture 
 recommended with fo n uch caution, and putting men in mind of 
 tlieir own abilities, as this : w^hich appears both in our Saviour's 
 limitations. Matt. 19. 11, 12. and in the Apoftle's pi-oceeding fo 
 tenderly in this point, and w^ith fuch cautious and fiifpended fteps, 
 f.fee 1 Cor. J, 2,6, 7,25,28,35,^6.7 tho much commending it, yet 
 warily recommending it: looking doubtles as onone fide at the hea- 
 venly perfeftion of this virtue, fo on the other at the hainoufnes 
 and fikhines of thofe crimes, and the great peril of thofe fnares, 
 that men, avoiding, and obftinate againft, the common merciful 
 remedy of marriage, were endangered to fall into, in an unmorti- 
 ficd purfuit of this grace. More difficultly., I lay, u this grace at^ 
 tni^itdy both by reafon of this ftrong imprelfion made in our nature 
 by the moft wife providence, for the neceffary ufe of propagation ; 
 and by reafon of the concupifoence of the flefh; v/hich, as it was 
 the firft exorbitancy appearing in Adam^ (They p.w that they rvere 
 naked, Gen. 3.7. being only a modeif expreffion of the rifingof 
 concupifoence; compared v/ith Ge;?. 2. 25. therefore followed by 
 ihame^ ; fo retains it its ftrengthin all hisfons , beyond any other 
 
 paffioa 
 
CoKsernifsg Cclihacy* jj 
 
 padion whatfocver : to which likewife one perlbn(and in him one 
 age of his hte J may liave yet a far greater pronity than anothcr,by 
 the greater heat ot tlieir conftitution ; natural impctuofity of their 
 partion ; more hbcral diet ; much reft and vacancy from imploy- 
 menticonverfation amongll tempting oh]Q,Q.s,&cXo that fuch, with- 
 out extream difficulty, cannot contain, as it alfo many times hap- 
 pens even to them after divorce, &c, f who, all grant , have from 
 God the power of containing, if they will ule their belt endea- 
 vors j. And in refped of the great llrcngth of the tcmtations oHulf^ 
 bevond all other, and of thele great impediments in Ibme, more 
 than in others, (^"•^- the natural temper, agc,condition of lifc,former 
 habits, &c, and ofmoft mens averfeneisto undergo tholc rigors 
 and mortifications, which procure and preferve contincncy, &c^ 
 I conceive it is ; that our Saviour anfwered his forward difcipleg 
 voting, upon his difcours, that none fliould marry ; "^ that to xli 
 this rvas not given y and t\\2iX, fome only coidd receive it ; and lb the 
 Apolile by the fame fpirit, "^ that every one hath his proper gift of 
 Godj one after this manner, and another after that, i Cor. 7*7. and 
 ^ that there was a neceffity to fbmc parents of giving thir virgin 
 in marriage^ (^ver. j6, 37.; therefore he faith, it is not given to ally 
 i.e. without fuch pains-taking as'fome other gifts are; Nor do 
 oM receive it : ] For tho powxr to contain is given to any who ule 
 the means, fubdue their paflions, &c, yet few there are, who can 
 without much difficulty and refolution fo maffer their will/ubduc: 
 their paffions ; few, who have a temper naturally fo calm, or ar- 
 tificially fo rebated, that they can arrive to fuch a power. And lb, 
 tvery one hath his proper gift ofGod^ S:c.'] i. e. Firfl:, in refpc(£t of 
 gifts of nature^ men are of (everai tempers and abilities, fome in- 
 clined more to one paffion, as enamour^ines, fome to another, 
 [^as continency,'] fome more, fome lefs, fubjeO: to be tempted ; Ibme 
 fitted for one Icrt ofUfe, fbme another \ which all yet are the di- 
 ftributions of God,cfee i Cor, 7. 17. j So that fom.e can more eafi- 
 ly, fome not without almoft iufupcrable difficulty, contain; for 
 we fay, we cannot do, tho a thing in our power, what we can hard->- 
 ly doj or whicli is very troublefome to us to effccl. See L/d'e 14. 2.0^ 
 2 Cor. 8. 3^-Such phrafes are not unfrequent in Scripture, Jo. i J >. 
 36. L//)te 14.26, c^r, to ^4. Jo.6.6f^, fpoken in things, of which 
 wedonot deny an abfolutepoffibility, whilfl: by prayer &c may- 
 be attained ftrongcr inclinations ; but yet in them wc fuppofe ta- 
 fome a prefent impotency , and impromptitude of their will^^ 
 and waywardnefs of tJieir inclinations ; elpccially where the 
 thing requires a ftrong conatuc^ andja flout fpirit, as Peter'* s dy*- 
 
j4 Comer ning Celibacy. 
 
 ingfor Chriji ; their for faking friends^ and. all they hady for Chri(t, 
 Luk. 14.26. and JJ. Their believing in Chriflj efpecially at that 
 time, when appearing to them in fuch weaknefs of our flefh ; none 
 of thele things ftho) being abfolutely impoflible to them. 2ly^ in 
 refpe£l of gifts of gmct every man hath his proper gift of God ; fome, 
 fuperior ; fome, inferior, graces j fbme. Virginal, fome only con* 
 jugal, chalHty, (iCor.j.g.) according to every man's capacity, 
 (^Matt. 2 5. 1 5.; or endeavours : which not premifed, the grace is 
 not beftowed. For we muft know, that God always gives not his 
 habitual graces at firft, but excites and affifts our endeavors for 
 them ; and afterwards crowns thefe endeavors with them. And 
 hence, becaufe moft do not well imploy God's former grace, fin 
 which he is not wanting to thofe , whom he queitions for 
 w^ant of the latter j the other happen to be given but to a very 
 few. StcMatt. 1 J, 11. concerning that necelfary grace of Spiri- 
 tual illumination, [To you it is given ; to them it is not given ;~\ and 
 "Jo. 12.39. concerning faith ; [Therefore they could not believe. J See 
 /. and fo Mar, 6. 5. concerning the favors of God, that he is 
 ready to do for us, but we are uncapable of receiving ; [Jnd he 
 could there do no mighty rvork,'] In all which the deficiency is not 
 to be underftood to proceed from the want of will in God to give, 
 but from the want of preparation in them to receive. ^See Matf. 
 13. II. compared with 12. — Mar. 6. 5. compared with 6.) If they 
 receive not, becaufe God gives not ; Matt. 19.11. and if God gives 
 not, becaufe they do not by prayer, and other means , prepare 
 themfelves for it ; it follows, the prime reafon, why they receive 
 not, is becaufe they are unmortified, or unprepared. Now the 
 exhortation ver. 12, He that is able to receive it Jet him i^c. See Mat^ 
 20.22. plainly fuppofeth, "^that God gives it to thofe that are a- 
 ble; ^nd the ia&3.nct in {bmothzt make themfelves Eunuchs^ prov- 
 eth, ^ that men alfo make themfelves able; able^ by God's con- 
 currence, and preventing and affifting aid, or grace, from whom 
 isallabiUty. Which ability alfo fuppofes that he gives to fbme, 
 not others, only in the fame fenfe as he gives faith , and other 
 graces; {{hcEph. 2.8, compared with 2 r/^f//! 3. 2,) yet notwith* 
 ftanding, as all may both pray for faith, and upon theyr endeavor 
 prefumc they fliall receive it ; and may promife and vow unto 
 God to be faithful; fo notwithftanding the former expreffions ("if 
 no other reafon be alledged^ we may fay the fame of Continency 5 
 That it is a gift attainable by all^ as it is a*gift by few attained. Thus 
 much concerning the grace. But 3/7, in refpeftof the faculty 
 it felf, and the ufing of it well, in our endeavors to attain fuch a 
 
 grace, 
 
Concerning Celibacy. ^^ 
 
 grace, tistruealfo, that oar being willing to do a thing is fre- 
 quently called God's girt ; and there is noLliing, of which we can 
 /ay,tis ourfciultor infirmit)^ that wc do it not, but that we may 
 as'truly fay, it is God's gift, if we do it. (See Ph;l. 2.15. Jer. ic. 
 23. Prov.i6. I. £jf. 4. 1 1 . 2 Ch?o». iS. ]?i. — ic. 15. — Ez,r. 6. 22. 
 j\Utt. I J. IT.; Therefore alio this our defuing fuch a grace to be 
 given us, or our entertaining fuch a grace offered us, is alfb in fomc 
 lenfe another gift or grace of God to us, without which we fliould 
 not have polTeffed his other grace; and ib, our own endeavour, 
 as well as the grace we feck for, is all gift and grace, tho we 
 ihould go in h/[inifum', till we alfu find fas the moft ordinary do- 
 ftrine of the School is) that the firft motion of the will to embrace 
 God's grace is alfo the grace, gift, or work of God in us : els if 
 this motion of the will were from it lelf, in any fenfe contradi- 
 IHncl to that of being from God, then there would be fome good 
 in us, not from God ; then fomething, which we had not received; 
 and lb, place for merit, and boafting; contrary to 7^(?w. 4.2,4. -3. 
 17. But I conceive, tis not faid of thefe firll gifts of God, (/.e. 
 of his firft excitings of the will; his both preventing and affiffing 
 aids and helps of the will, initsufingthe means to attain his fur* 
 ther, and richer, habitual, and inherent graces,) that non ommhus 
 datafunt ; but of thofe other fecond graces, which are given but 
 to few, becaufe the means, and his former commoner aids are 
 ufedby few : of which it is faid, that, only to him that hathj (Ijall 
 hegiven- Of thofe firft aids therefore we ma*y fafely fay, that 
 they are fo far common to all, /^to whom is come the found of the 
 Gofpel, andwhofhall be judged at thelaftday by the GofpcU 
 that it is their fault, in any duties, which are abfblutely command- 
 edrhem, and their defeft, in anycounfels of pcrfeftion, if they^ 
 by not making ufe of them, come fliort of fuch duty or pcrfeflion * 
 and, that any thing being thus faid to be God's gift hinders not, 
 but that it likewife may be fiid alfb to be in man's power, f mean- 
 ing a power, in man, but, from God, ) as long as the tender of fuch 
 a gift is made to him, and ability alfo to acquire it given to him» 
 Butof thismore inmy Notts of Grac^. Yetlince, there are fome 
 that allow not the means to attain faith, or other duties command- 
 ed, common^ to all to whom the Gofpel is preached, (therefore 
 P. Martyr ^ j. cU^, ••jx. Commnn. locorum. argues thus : Magis "Jt- 
 deretur dthere commune cjfe omntbt^ homlnilus donum cJficAcis vocatio* 
 nis ad fjde?» inChri(iumy quam donum ad Cooitbutum. — Sed inter illos 
 qui candem fr.tdicationon audiunt^non omncs a Deo tr/ihuntur. Where 
 he quotes Jo. 6.44, Nemo vemt ad ?»■::) Let but fo much be 
 
 granted' 
 
^6 Co/ictmhg Cdihucy, 
 
 granted from them, of the means to attain continency, as Is, to at- 
 tain taith ,• and this will lerve our turn, without reafoning the 
 point any further in this place ; for then fee what will follow ^.2 j. 
 In granting therefore, that the ufing of the means alfo to obtain 
 graces from God is the gift of God ; yet we affirm, that it is only 
 by their own default ('for which kt.Luk, 12.57. Man. 11. 2X. 
 Mar. 12. 34. Matt. 2 j. 37. Jer. 18. 4. — 8. 10.^ if in things abfo- 
 lately commanded, and their own defetl, if in things recommend- 
 ed for their greater perfedion, that fuch do not ufe the means, and 
 that they may ufe them if they will. Becaufe thefe muft confift 
 together, /• e« ^ that rve can do no good (fmall or great) hut from 
 God \ and ^ that wt have free-will to do good, and if we do not good, 
 tis by our own default ; and ^tliat when w€ do an'y good, tfs not 
 without our own endeavour. Els we fhould be free from fin in 
 not obferving the divine exhortations ; and there would be no 
 vice, nor virtue ; and confequently no (\w&) punifliment, or re- 
 ward. See concerning this S. Aujtin^ De Gratia & lihero Arbitrio 
 4* caf. Niinquid non libtrum arbitrium Timothei ejl exhort atm A-* 
 foHolm^ dicensy Con tine teipfum ? i tim. $.2 j. — Et in hac re fO" 
 tesiatemvoluntatis ojlendit^ ubiait, Non habens neceffitatem ; po- 
 teftatemautemhabensfuas voluntatis, ut fervet virginem fuam. 
 I Cor. J. 37. Ettamen nonomnes capunt verbumhoc , fed qtiihus da-- 
 turn eft, Src. — Itaque ut hoc verbum, qtwd non ab omnibus captur^ ah 
 aliquibii'S capatur^ & Dei donum ejl^& liber um arbitrium &c. Nei- 
 ther will this be fufficient to hinder a vow, becaufe it is only of 
 GodVgift f that we are willing to ufe the means) to keep and ful- 
 fil it. For alfo we cannot do any thing he commands, unles he 
 gives us the will , and yet may we vow to do any thing he com- 
 mands. 
 
 '§, 26. XL Andinrefpe£tof thefe confiderations, as all ought to en- 
 
 1 iicrefore dcavour and covet this the moft happy condition of hfe, and many 
 
 [o°b:^^owed. ^^^^^ ^^^ mucli wanting to their own perfeftion, the Service of 
 
 ' God, and of the Church, d^v. who, out of negleft to this gift, and 
 
 not out of, or from, any ftrength of temptation caft themielves in- 
 
 ^o the impediments of marriage, and might receive it, and do not : 
 
 lb I conceive it is not fofafefor any^rvho are not very well pa^h fed fir ft 
 
 in mortification, and experience in much piety and devotion, to vow 
 
 it. Not fafe ; not out of any diffidence in God, as if he would be 
 
 wanting in his affiftance proportionable to our endeavour ; but in 
 
 reference to the flefii, left it fhould happen, in this chiefeft piece 
 
 of its ftrength, ifwedonot find that we have a ftrong command 
 
 over 
 
 m 
 
Concur Htfjg CtUhscy. ^y 
 
 over our fclvcs, to ovcrmallcr us ; and our good rcfoKition become 
 a Ihare to us, i Cor. 7. J 5. hegirmi»g to binldj and not ablttofiniflj. 
 In which S. Pdnl\ warincfs may be a liifficicnt precedent to ours; 
 who, ■*" rinding the young widows after llicli purpolcs (by their 
 own taiilt nidccd) remarrying, and * confidering tlic greatnefs of 
 internal and external temptations incident to youth, fthro the in- 
 dulgent dilcipline the infancy of the Church was then capable of, 
 not lb reliraincd as latter times have fincc provided,) ordered that 
 none unAcv fixty Jhould be admitted into publick (ervice upon 
 fuch Itritl bonds and obligations. And mdeed in the bufinefs of 
 continency, in which Ibme degree of burnmg IS in the moll: pure, 
 it is very hard, till long experience hath as it were alTurcd us, at 
 any one time exactly to meallire our own Ihength, conflancy, and 
 rtedfalluels, whether we Ihall be able to contain for the time to 
 come ; and, by the intervening of new temptations &c. ('unlefs wc 
 refblve wholly to Ihut up our Iclves from them) our future, is not 
 eafily judged by our prelent, complexion. And as, when I look 
 at the heavenhnefs of a fingle life, I would advife all men to ab- 
 ftain ; fo when at the great difficulty of fuch a purity, as flialtnot 
 be contaminated with one uncleannefs, than which the Apoftle 
 advifeth rather to marry, 1 would counfel all men to marry; QSee 
 Conf. 2./. j.f. how S. ^/^/?/;; complains of his parents not prevent- 
 ing by marriage the many exorbitancics of his wanton youth:] 
 feeing the fingle perfbn much hazards a great fin, whilft he at- 
 tempts as great a glory. But yet the zealous Servant of God 
 can do all thro Chriji that Hrengthneth him, Norjhall he in this be 
 tempted above his power ^ i Cor. 10. 13. if hctirll tempt nothimfclf; 
 and the reward is wxU worthy the pains. 
 
 XI I. Ti^ not only lawful, but of fingular benefit, that thofe offices y' ^'7' . 
 more neerly converfant about the publick fervice ofGod^ or the Church, \^^,^^\ \^^ * 
 Jhould be dif charged only by fingle perfons^ wholly fequejlred from the tlic Churcli, 
 ^vorld. Which if the Apoftle law fitting in the miniilring widows^ n^liaPlT* 
 the Deacone/Jes^ (Rom. 16. ij how much more is it in the Clergy ? rcatain the 
 TJio he, loth to lay iuch a hard burden on the tender flioulders ^'J^'^^/'j"* 
 of the Infancy of the Church, therefore nourilhed by him with Mi'nVry^w 
 milky rather than flrong meat -^ ^ when there was not fo much Hn^ic pec- 
 choice of PaRors, and they of neceffity to be admitted to fuch fun- ^''"'* 
 clions much (boner than the w^dow^s ; and ^ when fingle life and 
 Eunuchidn was as yet, efpecially to the Jew, a llrange propofal, 
 f which may partly be thcreafon , why he, who became all things 
 to Allmtn , in the i Cor.^. recommends fingle life fo modcllly> 
 
 F ' and 
 
^g Comtrnlng Celibacy. 
 
 anc! after the way of delivering only his advice and judgment^ (a 
 phrafe unufual in his other doctrines,) fee i Cor.-]. 6^%, compared 
 with the 10, 25, 40,^ reftrained then the Clergy only to one wife* 
 Yet (where there is fufficient plenty of fingle perfons that arc 
 worthy, and not elfe) it Teems no way unlawful or unjuft, if the 
 Church (which is ^ in this left to her liberty (iov S* PW,reftrain- 
 ing the Clergy only to one wife, obligeth them not by this, to have 
 a wife j and "^ hath power to eftablilh what the H. Scriptures na 
 ■ way prohibit) lliall ordain (which is a means to make many more 
 zealous of this excellent gift) ^ that fingle perfons only ihall be. 
 admitted into fuch employments, or at leafl into thofe functions 
 amongft thefe of the more eminency and moment; andif thefe 
 perfons fhould afterw^ard engage in marriage, '^ that they fliall 
 no longer ftay in tlie fame office- Which wifdom,fincc the world 
 frequently fliews in many other places of lefs confequence, they 
 cannot be excufed for omitting it in the Church-affairs , to which 
 it is nioft proper. 
 
 . Neither do I fee what hurt or fcandal can come thereof ; if on- 
 ly the Ecclefiaftical Canons were ftri£tly executed: i. Ifnone^ 
 but after long probation of their temperance, continency, gravity, 
 mortification, were admitted into fuch facred employments, ^ice 
 what tryal the Apoftle requires before fuch admiffion, i Tim. ?• 
 and elfewhere, \_not a novice, UJt he fall into the temp at ion of the De- 
 ^il ; one of a good report y2ind found blapnele/s ; even the Deacons to 
 ie j?ro7/ed, before they ufe that office y I Tim. J. 10."] ) 2. If all ne- 
 ceflary reftraints from the ordinary occafions and temptations of 
 incontinency wereufed to fuch perfons after admitted, j. If the 
 Churclf es cenfures were vigoroufly executed againft the offen- 
 ders. * 
 
 , EJ.ie, as Celibacy is better than Marriage, fb Marriage is always 
 honourable; but unchaft celibacy, efpeciallyin the Miniflers of 
 Chrift, moft abominable, and for ever void of excufe. And even 
 after fuch vows, (m -which petenti dabitur^ mc patietur Dem nosfu^ 
 traidqHodppffumusjentari^ yet if fuch a one will not contain, I 
 conceive (fuppofingno Ecclefiaftical law to intervene, which may 
 render marriage to fuch, when contrafled, invalid, or not to be 
 a marriage) he fins much lefs in marrying^ /. e. in doing a thing in 
 it felf lawful, but againft his vow, than in fornication, i.e. in doing 
 a thing eternally unlawful, being againft God's command : for the 
 one fault is a.f^ainft God's law, the other onlv againft his own. And 
 iflbmc, in comparing marriage v/ith fome one act of fornication 
 oi' uncleanels, mayaflirmthc firfttobe more oppofiteto a vow, 
 
 than 
 
•Concerning CtUhdcy, j9 
 
 idring one uncapablc of obfcrvinghis vow 
 at all for the future, which the latter doth not : yet in this all will 
 agree, that even to a Votary the living in Marriage, than living in 
 continual Fornication , or other uncleanefs, is a life to God lelsof- 
 fenfive. S. Aujltn de Bono Ftduitatis^ 9. c. — iXon quia iffx nu^ 
 ti.fvel talitim, i.e. voventittm^ damnandae judicantur^ fed d.in:natnr 
 propof}tifrau^,damnaCurfraffavotifideSj^'C, — Pofiren/o damnantur 
 tales ynon quia conjugalem fidcmfojlcrim inter ant ^ fed quia conttne^nti^c. 
 prhnamjidem nritam fecerunt. 
 
 FINIS. 
 
-^ hicei 
 
 
 v:f OH