ISiiiiiiipi^'

YALE UNIVERSITY
LIBRARY

SUPPLEMENT

GIBSON'S
PRESERYATIYE FROM POPERY

Smpttant iTrrntisrs ira tljB Unmisji CmitrnnBrsif.

VOL. V.
SIR HUMPHEEY LYNDE'S
CASE FOR THE SPECTACLES,
OR A DEFENCE OF VIA TUTA ;
AND
EEATLEY'S STEICTTJEtE IN LTNDOMA.STIGEM.

LONDON:
PUBLISHED BT THE BEITISH SOCIETY EOE PEOMOTING THE
EELTGIOirS PEIH-OIPLES OE THE EEEOEMATIOB",
8, EXETEB HALL, STBAND.
1830.

V. 5

CASE FOR THE SPECTACLES,
OR
A DEFENCE OF VIA TUTA,
THE SAFE WAY.
By sir HUMPHREY LYNDE, Knight.
IN AKSWEE TO A BOOK WRITTEN BY J. E.
CALLED "A PAIR OF SPECTACLES."
TOGETHER WITH A TREATISE, ENTITLED
STRICTURiE IN LYNDOMASTIGEM :
BY WAY OF SUPPLEMENT TO THE KNIGHt's ANSWER,
WHERE HB LEFT OFF, PREVENTED BY PEATH.
BT
DANIEL FEATLEY, D.D.

' The way of the Lord is straight, and the just shall walk therein ; hut
the wicked shall fall liierein." — Hosea xiv. 9.
' Insanis Veritas scandalum est, et caeois Doctoribus fit oaligo quod lumen
est." — Leo Magn. Serm. 1. de Epiph.

CAREFULLY REVISED AND EDITED
TOB THE BEITISH SOCIETY FOE PBOMOTING THE EELIGIOUS
PBINCIPLES OF THE BEFOBMATION,
BY THE REV. R. P. BLAKENEY, M.A.
INCUMBENT OF ISDN OKEEN, NOTTINGHAM SHIRE.

BRIEF MEMOIR OF DR. FEATLEY,

Dr. Daniel Featley was born at Charlton, near Oxford,
March 15, 1582. Fairclough was the name of his ancestors,
and it appears that he was ordained by the same. Why-
he afterwards preferred Featley, which is a corruption of
Fairclough or Faircliif — the original family seat in Lancashire,
is not known.
He was admitted Scholar in Corpus Christi College, the
13th of December, 1594, and was chosen a Probationer Fellow,
September 20, 1602. He commenced M.A. at the usual
time, and was always eminent for his academical exercises,
nor was he less noted as a disputant and preacher.
In 1610j he attended Sir Thomas Edmonds, the King's
Minister to the Court of France. While in Paris he was
actively engaged in disputing and preaching against Popery.
He had several conferences with the Jesuits at Claremont, and
with the members of the Sorbonne, and it was confessed that
his labours materially injured the Papal cause. He was highly
esteemed by foreign Universities, and was called acutissimus
and acerrimus.
In 1618, he was appointed to the Rectory of Lambeth, and
became Chaplain to Abbot. In 1623, a discussion took place
at Sir H. Lynde's house, on the Romish Controversy. Dr.
Featley and the Dean of Carlisle on one side, and the Jesuits
Fisher and Swete on the other. A report of the debate,
entitled, " The Romish Fisher Caught in his Own Net," was

IV BRIEF MEMOIR OF DB. FEATLEY.
published by command of the Archbishop. In 1642, he was
appointed by Parhament, one of the Assembly of Divines, on
account of his Calvinistic views of doctrine, .but notwithstand
ing this favour, his Church was sacked by the soldiers.
In 1 643, he was imprisoned on the charge of refusing to
sign the Covenant, and two years after, he died. No doubt
his end was hastened by the cruel treatment which he had
experienced. He departed this life on the 17th of April
1645, and his remains repose in the chancel of Lambeth
Church. Dr. Leo, who preached his Funeral Sermon, represents him
as being in his nature "meek, gracious, affable, and merciful ;"
as a writer and preacher, he was esteemed one of the ablest
defenders of the Church against Anabaptism and Popery.

ADVERTISEMENT.

This work comprises a Defence of the Via Tuta by Sir
H. Ltnde ; and a continuation of that Defence by Dr.
Featley. It contains much valuable matter and is of great import
ance as a confirmation of the important evidence which had
been adduced in " The Safe Way."
The subtle objections of the Jesuit are calmly met and
irrefutably answered.
This work, however, is especiaUy valuable for the informa
tion which it gives as to the falsification of records by the
Church of Rome. The works of Doctors, Fathers, Popes,
and Councils have Ln too many instances undergone the expur
gation and erasure of that Church which advances her preten
sions by the " deceivableness of unrighteousness."
The verification of authorities* has been accomplished by
the Editor with great personal labour.
The Editor begs to acknowledge his grateful thanks to the
Rev. J. Mendham, of Sutton Coldfield, for having in the very
first instance called Hs attention to this very rare work, and
given him a copy.
* It has been deemed unnecessary to give the pages and editions in
the case of passages before verified.

STRICTURE m LYNDOMASTIGEM.

THE PREFACE TO THE READER.
Christuan Reader :
Clemens Alexandrinus hath a strange relation of
Locrus, a famous musician in Greece ; who, as he was
playing a choice madrigal upon his harp, in the midst of it,
brake his treble ; and (see) a grasshopper leaping upon the
neck of his instrument, held out the note till he had made
an end of the song. The like accident hath befallen our
Locrus, or rather Lynus ; who, as he was warbling an ex
quisite lesson, lately composed by him, brake not his harp's,
but his heart's string : and I, like the grasshopper, with my
harsh sounding voice, must now supply that defect, and
perfect the tune. The prime doctor of the schools, Aquinas,
was wont to say, that he desired but to live so long, till he
might see the golden-mouthed Father, St. Chrysostom's im
perfect work upon Matthew finished, and I doubt not, but
that many, who very much affected Sir Humphrey Lynde's
person, and writings, heartily wish, that this his C-ygnea
cantio, and last work of the common adversary, might be
perfected. Which task, partly out of my respect to the
worthy deceased Knight, partly at the request of some friends
yet alive, I have undertaken ; promising to add (according to

THB PREFACE TO THE READER. Vll
the distinction of the schools) perfectionem partiuin thereunto,
but not graduu-m ; a perfection of parts, but not degrees :
that is, an answer to all the parts and chapters remaining,
but not with the Uke multiplicity of reading, and accurate
ness of style, as may be observed in the Knight's writings.
For, I own not this work as mine, nor intend to shape any
new weapon against the adversaries of our religion, upon his
anvU, but only hammer that iron which he took red hot out
of the fire. In which regard, I entitle my animadversions
upon Flood's reply, St-ricturas ; partly, because like sparkles,
they give some, though small Ught into the points in contro
versy : partly, because they burn wheresoever they light.
Some peradventure, would have wished a more moderate
answer ; but in reason they could expect no other from him,
whom, not zeal only, of the truth of our reUgion scandalously
traduced, but love to a departed friend, and just anger and
indignation at an adversary, trampling upon his ashes, heat
in the penning hereof, above his ordinary temper. Were
Romish priests and Jesuits ingenuous adversaries, in whom
there were any hope to gain by mildness, and vein by yielding
unto them as much as might be, without prejudice to the
truth ; I should then persuade all that write against them,
to temper their ink, rather with rose-water than vinegar. But
in all my conflicts with them, at home and abroad, I find
them like nettles, "which sting if they be gently touched,
but hurt not at all if they be roughly handled." The like
St. Gregory observeth, " That a gentle whistle, which quiets
a mettled horse, provoketh a barking cur;" and such is the
Jesuit, with whom the Knight before, and now I am to deal :
he entitleth himself, I. R. and is indeed, all ire and rage,
(like Labienus, for his fury, caUed Rabienus) everywhere fuU
of Cani-na facu-ndia, dog-eloquence. Whosoever vieweth the
picture he hath lately drawn of a most learned and reverend

Vm THE PREFACE TO THE REAMER.
prelate;* or handleth the spectacles he hath made for our
Knight ;+ or squeezeth the sponge he lately presented to the
doctors of Sorbon ; J vrill say, that if there were ever a Cerbe
rus, whose tongue was set on fire with hell, this is he.
Wherefore marvel not, that I turn the rods wherewith the
Knight lashed him, into scorpions ; and his vinegar into
aqua-fortis, (Si mordacihs quicquam dixero, non tam mece
putes austeritatis quam morbi, put-ndee earnesferro curantur,
ef cauterio, venena serpentina pelluntur antidoto; quod satis
dolet, majore dolore expellitur :)^ but consider what. PUny
writeth concerning Balsamum,|l that the sweetest, and best
of that kind, called Opo Balsamum, is somewhat hot in the
mouth, and biting in the taste. Thine in the Lord Jesu,
Daniel Featley.
* The Picture of D. White.
t A Pair of Spectacles for Sir H. L. to see his way.
% Hermanni Leo melii Spongio.
§ Hieron. ep. ad Sabine, et adversus lovin. 1. 1. Fel. hienas ocnlorum
restituit claritatem.
11 Plin. 1. 12. nat. hist. cap. ult. Optimum opo-balsamum buxosum
mordens gustuest, fervensque in ore.

THE CONTENTS.

All .\nswer to the Preface to the Spectacles
An Answer to the Preface to the Reader

PAGE 1
11

AN ANSWER TO A PAIR OF SPECTACLES.

Chapter 1. — The sum of his Answer to the first Chapter
Chapter II. — The sum of his Answer to the first Section
Chapter III. — The sum of his Answer to the second and third
Sections .....
Chapter IV. — The sum of his Answer to the fourth Section .
Chapter V. — The sum of his Answer to the fifth Section
Chapter VI. — The sum of his Answer to the sixth Section .
Chapter VII. — The sum of his Answer tothe seventh Section
Chapter VIII. — The sum of his Answer to the eighth Section

15
109117
128 135 137 150174

STRICTURE IN LYNDOMASTIGEM.

Of Justification by Faith only . . 195
Of Transubstantiation . . . . 198
Of Private Masses . . . .219
Of the Seven Sacraments . . . . . 233
Of Communion in both kinds . . 273
Of Prayer in an Unknown Tongue . . . . 284
Of Worshipping of Images . . . 303
Of Indulgences ... • • 335
Of Traditions . . • . • • -355
Of the Infallible Certainty of the Protestant Faith, and the Un
certainty of the Romish . . . . • 360
Of the greater Safety and Comfort in the Protestant Faith tlian in the
Romish . . • • • • 375

THE DEFENCE.

TO J. R.
AUTHOR OF THE BOOK CALLED
A PAIR OF SPECTACLES.

I RECEIVED a treatise from you, Mr. J. R., not long since
pubUshed against me by the title of "A Pair of Spectacles,"
or " An Answer to a book called Via Tuta, the Safe Way ;"
wherein you say the book is shewed to be " a Labyrinth of
Errors, and the author a blind Guide."
To what end your Spectacles were made for a blind man I
cannot teU ; for sure I am, if I were blind, a pair of your
Spectacles could not make me see : howsoever, if the indif
ferent reader wUl look but upon the frontispiece of your own
book, he shall easily discern that your glasses are deceitful,
and do justly occasion a "writ of error" to be brought against
yourself, for making that to seem in St. Augustine, your first
author, which is not. Your words are these :* " He that
goeth besides the rule of faith (which is the Catholic Church)
doth not come in the way, but goeth out ofthe way ;" where
in you have added these words of your own, viz. " which is
the Catholic Church," in the same character with St. Augus
tine : and in lieu of Scripture you pretend the Church to be
the rule of faith ; whereas that ancient Fatherf assures us,
that "from the holy and Canonical Scriptures, that faith is
• Qni autem prsetergreditur regulam fidei, non accedit in via, sed re-
cedit de vi^. Aug. in Joh. Tract. 98. tom. 9. p. 487. [p. 743. tom. 3.
part. 2. Paris. 1680.]
t Civitas Dei credit Scripturis. Unde fides ipsa concepta est, ex qui
Justus vivit. Aug. de Civit. Dei, 1. 19. c. 18. tom. 5. [p. 562. tom. 7.
1685.] VOL. V. B

2 AN ANSWER TO THE
formed and bred by which the just do live." Nay more, he
expressly professeth with us, that " the holy Scripture doth
fix or settle the rule of our doctrine."'* And thus in your
first citation you falsify St. Augustine, and go besides the rule
of faith and good manners also, and by stumbling at the
threshold, you shew yourself to be the blind guide you speak
of in the first page, and the first place.
I proceed to your Dedicatory Epistle : first, you begin to
descant upon my name, in paralleling the words Lyend and Lye,
howsoever, say you, " the title of Sir will be left for you."
These be the first flowers of your eloquence, and they savour
sweetly. Now if I should repay you in your own language,
and shew you what men are branded with the letter R., which
stands for your name ; if I should shoot back, I say, your
'' arrows, even bitter words," into your own bosom, would it
not shew rather want of matter than proof of doctrioe If
you " delight to sit in the seat of the scornful," it shall be my
comfort to tread in the steps of my Saviour, "who when he
was reviled, reviled not again." To let pass your bitter re
proaches of my learning and breeding, I will come to the
matter. You have not stated the question, say you, "fully and
truly, for you were to shew the visibility of the Church by
persons of all ages." Then you demand of me where the
Church was, which St. Paul called " the house of God, and
pillar of truth ;" and thus you prescribe me my weapons, and
teach me how to fight.
Touching the visibility of the Church, it is not to be con
fined within the narrow compass of an epistle ; and therefore
I will answer you and your Jesuit's challenge at large in place
convenient : and as touching your demand where the Church
was, which is called " the pillar of truth, " I answer in brief,
not in Rome, but in Ephesus ; for otherwise it might seem in
congruous, that the Apostle should exhort Timothy to walk
circumspectly in the Church of God, because the Church of
Rome was the pillar and firmament of truth. And therefore
the Turk may better allege this place to prove Mahomet's
religion, being now subject to his power, than you to jus
tify the Romish religion, because Ephesus was the pillar of
truth. * Sancta Scriptura nostrse doctrinae regulam figit. Idem de bono
Viduitatis. tom. 4. c. 1. [p. 369. tom. 6. Paris. 1685 J

PIIEFACE TO THE SPECTACLES. 6
You proceed, and by way of prevention you tell me " the
controversy is not so much ofthe doctrine as of the persons ;''
and then you conclude simply in the very same page, " the
question is not of the doctrine, but of the persons." Oportet
esse memorem : I will but let you see your contradiction, I
quarrel it not, only I pray you tell me in the words of sober
ness and truth, did ever any wise man (except yourself) un
dertake to prove the true Church by the visibility of the
persons ? May not Jews and heretics, by the same reason,
claim a true Church, because they had visible persons in all
ages? But, say you, this hath been the way which the holy
Fathers have taken, either in proving the Catholic faith, or
disproving of heresies ; and for your assertion, you cite Ter
tuUian, Irenseus, Cyprian, Optatus, and Augustine. Give me
leave to examine your authors, for as yet you have produced
but one ancient Father, and him you have falsified in the
frontispiece of your book.
Touching your first author, TertuUian* (in the first place
cited by you), he demonstrates two ways how to discern the
Church ; first, by shewing some Apostle or apostoUcal person
to have founded it ; next, by the conformity of the doctrine to
the Apostles : and in his third book against Marcion (which
is your second citation), he hath nothing at all for your pur
pose. Touching your second author, Iren8eus,f he is expressly
against you ; for in the first chapter and third book (cited by
you), he saith, " By the will of God they have deUvered the
Gospel to be the pillar and foundation of truth." In the
second he saith, that " when heretics are convinced by the
Scriptures, they faU to accuse them, as if they were not right,
or of authority, and that they are ambiguous and doubtful."
In the third he proveth the truth of the Church by the con
formity of doctrine to the Apostles, not by the visibiUty, as you
pretend. In his fourth book, cited by you, he shews that bare
succession is no note of the Church ; and in his 45 th chapter,
which you quote, there is nothing that maketh for your ques
tion. And lastly, in the 46th chapter, he proveth that the
New Testament is as severe against fornication as the Old, or
* Tertull. prescript, u. 32. et lib. 3. Car. Advers. Marcion. [p. 213.
LntBt. Paris. 1664.]
+ Iren. 1. 3. c. I. [p. 229. Lutet. Paris. 1639.] u. 2, 3. [p. 239, ut
supra.] et 1. 4. c. 43, 45, 46. [pp. 381, 384, 386, ut supra.]
B 2

4 AN ANSWER TO THE
rather more ; and this may touch the freehold of that Church
which dispenseth with stews ; but of the point in question
he speaks nothing at all.
Touching your third author, St. Cyprian,* in the fifty-second
epistle cited by you, he persuades Antonianus rather to
adhere to Cornelius than Novatianus : and in his 76th epistle
alleged by you, he shews that Novatianus succeeding none in
that see, was ordained by himself, and therefore could be no
true bishop ; but as touching the controversy in question, ne
gry quidem.
Touching your fourth author, Optatus,t he handleth not
the question, neither maketh anything at all for you.
Lastly, touching St. Augustine, J you cite the second Psalm,
and there is nothing handled of the question : you cite like
wise his 165th Epistle, wherein he declares a succession of
bishops from the Apostles' time to Anastasius: § " If (saith he)
an orderly succession of bishops is to be considered."
Yea, but St. Augustine|| (say you) particularly proves tbe
question, where he tells his friend Honoratus, " he must begin
his inquiry from the Catholic Church."
He that told the Manichees, " we must take our exordium
from the Church, told the Donatists likewise, we must resort
to that Church for the resolution of our faith, which the
sacred Scriptures undoubtedly demonstrate to be the true
Church : for in them (saith he) we have known Christ, in
them we have known the Church."^ If you can derive your
succession in person aud doctrine, from Christ and his Apostles,
we will answer you as sometimes St. Augustine answered
Petilian the Donatist :** " Whether of us be schismatics, we
or you ? ask you not me, I will not ask you, let Christ be
asked, that he may shew us his own Church."
After these several passages you return again to your first
author Tertullian, ft and with him you conclude; "where it
shall appear that there is the truth of Christian discipline and
faith, there shall be the truth of Scriptures and expositions."
* Cypr. Ep. 52. [p. 147. Venet. 1728.] et 76. [p. 317, ut supra.
t Optat. advers. Parmen. lib. 2.
% August. Psal. 2, part. Don. et Ep. 165. et de Utilit. credendi, c. 7.
^ Si ordo Episcoporum succedentum considerandus est. Ep 165. p. 751.
II Procul dubio ab Ecclesia Catholic^ sumendum exordium. De Utilit.
credendi. c. 7. Idem contr. Cresc. 1. 1. c. 33. [p. 407. tom. 9. Paris. 1688.]
1[ Idem Ep. 166. [p. 301. tom. 2. Paris. 1679.]
»» Idem contr. I. Petil. 1. 2. c. 85. [p. 271. tom. 9. Paris. 1688.]
tt Tertull. prescript, u. 19. [p. 208, ut supra.]

PREFACE TO THE SPECTACLES. 5
And from hence you infer, that " we are first to seek the
persons that profess the faith, that is, the Church." Whereas
in trnth his testimony doth rather prove the persons by the
doctrine, than the doctrine by the persons, and this is most
agreeable to his own assertion in the third chapter. Ex personis
probamus fidem, an ex fide personas ?* As if he should say,
we plainly prove the persons by the doctrine, not the doctrine
by the persons.
Now put ou your Spectacles, and take a review of your
authors. The first maketh nothing for you, the second is ex
pressly against you, the third speaks not to the point in
question, the fourth and fifth handle the question, but not at
all to your advantage, or our prejudice : and thus you have
produced fourteen several places out of the ancient Fathers in
one page, and all either impertinently, or falsely, or directly
against yourself : by which the reader may conjecture what is
like to be the issue of your whole work, who have so grossly
falsified so many authorities in your epistle, and before the
entrance into the body of your book.
From your lame proofs of the Church's authority, you pro
ceed to the justification of your maimed commandments, viz.
in leaving out the second, and altering the fourth in your
Breviaries and Psalters, You say "you print them in your
Bibles, and therefore they are not absolutely left out, as long
as they are elsewhere:" mitte quod scimus. It is true the
words are contained in your Bibles. But die quod rogamus.
Why do you not publish God's commandments as he wrote
them ? Admit that in your Catechisms you should set down
this form of baptism, " I baptize thee in the name of the
Father," and leave out the Son, and the Holy Ghost, would it
be sufficient to say it is not absolutely left out, because it is
contained in the Bible ? Shew me the man amongst your
Papalins that dare alter a king's command or a Pope's breve,
and will your Church attempt more against the precepts of
God thau against a Pope's bull or a king's proclamation ?
But the trutli is, and you know it too well, if the second
precept were expressly set down in your Psalters, the common
people would be too busy in expostulating the cause why
image- worship should be commanded by the Church, aud yet
condemned by God's Word.
Yea, but " it is part of the first commandment (say you) or
otherwise it is ceremonial." * Idem. u. 3. [p. 203, ut supra.]

6 AN ANSWER TO THE
Let it be one or other, since God thought it needful to be
added, how dare you leave it out ? It was the voice of God
himself, " You shaUnot add unto the word which I command,
neither shaU you diminish ought from it, that you may keep
the commandment ofthe Lord your God."* Again, how is it
a part of the first if it be ceremonial, when the first is agreed
on aU hands to be natural and moral ? The truth is, it is not
ceremonial, but moral, and plainly distinct from the former ;
for the first forbids the true worship of any false god, the
second forbids any false worship of the true God ; and how
soever Peresius and Catharinus, and you for company, would
have gladly the law against images to be positive and cere
monial, and so to cease at the coming of Christ ; yet your own
Bellarmine disavows it with a non probatur : " This opinion
is not allowed of us, both for the reasons made against the
Jews, and for that Irenseus, Tertullian, St. Cyprian, and St.
Augustine, do all teach that the commandments, excepting the
Sabbath, are a law wholly natural and moral.' f
After your apology for your maimed Commandments, you
grow so virulent, as if " the poison of asps were under your lips,"
you cry out, "I notoriously falsify some authors," and im
pertinently allege others ; you charge me with execrable
perjury, you say, " I am a framer of lies, and I offend in all
kind of falsehood :" and lastly, you conclude the book to be
none of mine, but some minister's, because you hear it from
some, that I scarce skiU of ordinary Latin.
I profess for'my learning I cannot boast of it ; I do willingly
assume that saying of Origen, I am not ignorant of my igno
rance : but let me tell you, as in God's cause I seek no praise,
so I fear no reproach ; for ''God hath chosen the foolish things
of the world to confound the wise ;" nay more, " out of the
mouth of babes and sucklings he hath ordained strength, to
still the enemy and the avenger."J And howsoever seemingly
you conderan me for ignorance, yet I am verily persuaded that
if I were more ignorant than you make me, you would love me
the more: for your Church commends ignorance for the
mother of devotion; and the rather, because your own
Clemangis§ teUs us, before the days of Reformation, " Many
• Deut. iv. 2.
t BeUarm. delmag. 1. 2. c. 7. [p. 436, tom. 2. Prag. 1721.]
t Gratias ago Deo, quod ignorantiam meam non ignoro. Orig, 1 Cor. i.
27. Psal. 82.
§ Nich. Clemang. c._5.

PREFACE TO THE SPECTACLES. /
priests who had cure of souls, were sent to their flocks, not
from their studies, or from the school, but from the plough,
and they understood as much Latin as Arabic ; nay, they
could not read, and that which was shameful, they could not
distinguish an Alpha from a Beta." Neither can it be denied,
that many Popes have dispensed with ignorant men, who jier
saltum, without any learning, have leaped into a bishopric. Pope
Paul III. created Robertus Venantius, archbishop of Armagh,
for two special qualities ; the one, because he could sing mass
sweetly ; the other, because he could ride a post-horse skilfully.*
And in the latter ages it was so usual to admit any ignoramuses
into a bishopric, that when our King Edward III. solicited
Pope Clement VI. to create Thomas Hartfield, bishop of
Durham, notwithstanding the Cardinals cried ont he was a
layman, and an ideot, the Pope replied, " If the King of
England had entreated for his ass, he should have obtained
it at that time. "f To come nearer to the times; Julius III.
made the keeper of his monkey a mass-priest, and I presume
he had small store of Latin. The friar who would prove from
the words of Christ, Jn non decern facti sunt mundi ? that
God made ten worlds, had scarce skill of ordinary Latin. And
lastly, he was Sir John Lack-Latine, who would prove that
Melchisedec offered salt with bread and wine, because he
read in the text. Rex Salem, which is, the king of peace. J
I speak not this by way of recrimination, but to let you
know, how weU you and your fellows are read in the two titles
of the law, De maledicis, et De Clerico promoto per saltum.
Take therefore from me what learning you will, distrain it
and impound it at your pleasure, I vpill never trouble you vrith
replevin : only I say with St. Augustine, " Seek others of more
learning, but beware of them that presume of learning."
And whereas you conceive a " Minister made my book, and
I bear the name only for to countenance the work :" If I had
received help from some in this kind, you need not blame me
for it, for it is ordinary with your men to have whole Colleges
join their helping hand in defence of your cause. But in
answer to your supposal, and to vindicate our ministers from
• Tum quod Missam Belle canere, tum quia cursu Veredario in equo
vehi perite diceretur. Gentil. Exam. Concil. Trid. 1. 2. sess. 1. p. 33.
t Si Rex Angliffi pro asino suo supplicasset, votum suum hac vice obti-
nuisset. Walsing. citat. apud Antig. Brit, in vita Joh. Uffordi. And
Godwin in his Catal. of Bishops, p. 526. Eras. Encom. Mor.
t Heb. vii. 3.

8 AN ANSWER TO THE
those great aspersions of ignorance, of corruption, of obstinacy,
of perjury, laid unto their charge (as authors of the work), I
witness a true confession before God, who knows I lie not, a
minister was so far from making my book, that I neither had
help from clergyman nor layman, for composing or making
either of my books.*
Let it suffice for me to have said the truth, which although
it appear never so simple, yet it is able to remove a mountain
of learning -. if there be in me, I say not any talent, but only
a mite of a talent, my prayer unto God is, and ever was, it may
be bestowed wholly to the honour of his truth and the benefit
of his Church. And whereas you charge me with obstinacy
and malice (which, say you, is the true cause of all my errors),
let me tell you, if I were in an error, you have not the patience
to shew it me, but by bitterness and railing. Your learning
haply may work miracles in the ears of the unlearned that
cannot judge : but it cannot turn darkness into Ught, nor
error into truth. And although your bitterness might justly
occasion that malice of which you accuse me ; yet it is so far
from my thoughts that I pity you, and in requital of your
pains I pray for you : and that which St. Paul said of the
Israelites, I wish to the Romanists and members of your Church,
" Brethren, my heart's desire and prayer to God is that they
may be saved. "f
" But (say you) these were not your first-fruits, for you
translated and published Bertram, an obscure author, with a
preface of your own, and thereby gave sufficient trial of your
ignorance and corruption, whereof you were convinced by
O. E., but never cleared yourself of so foul a tax."
It is true that some ten years since I caused Bertram to be
reprinted and published with a preface before it ; and it is as true,
that he being a Romish priest, taught our doctrine of the eucha
rist above eight hundred years since, and therefore by way of
prevention you term him " an obscure author," though" he
were famous in his time.
As touching the foul tax of ignorance and corruption in false
translating it (^wherewith you charge me) you are much mis
taken ; for I never translated it, but only reprinted the old
translation: this both he and you might have seen in the
frontispiece of the book, in these words : " Translated and im
printed in the EngUsh tongue, Anno Dom. 1549, and now the
* Via Tuta. Via Devia. t Rom. x. 1.

PREFACE TO THE SPECTACLES. 9
third time pubUshed :" so that the translation into English
was made before I was born. Again, in the end of my pre
face you shall find these words : " Pity it were but this lamp
should receive a new light by reprinting him, which the ini
quity of the time had almost extinguished." Now I pray. Sir,
what cause was there of any answer to your nameless author,
or rather what cause was there of his and your bitterness in
charging me with false translating, with ignorance and corrup
tion ? I profess I am not ignorant that vour men are guilty
of many such false accusations (ad faciendum populum) to
make your proselytes believe that all our books are full of lies,
of whom I may truly say, as St. Augustine spake of the Do
natists, " When they cannot by sly and wily cosenage creep
like asps, with open professed violence, they rage like lions."
Lastly, you say, that "an answer to my book hath hitherto
been deferred, because no man of learning would think it worth
his pains to make any."
Let me tell you I have received three printed answers to
Via Tuta, besides two written copies from nameless authors :
the first was from a merchant, and that is called Via vere
Tuta : the second from a priest, and that is called " A Pair of
Spectacles to See the Way :" the third is from a clerk, and
that is termed " A Whetstone of Reproof." The first printed
author is termed Mr. John Heigham, whose treatise savours
too much of blasphemy and ribaldry : the second is Mr. John
Floyd, whose work is full of bitterness and subtilty : the third
is " Tom Tell-Truth," (for so he terras himself) whose pamphlet
is fraught with all childishness and impertinency. Now if none
of these were men of learning, as you confess (because no
learned man would take the pains to answer it), what may I
think of your wisdom, which hath returned an answer full of
railing accusations (such as the' Angel of God would not have
brought against the devil himself) : I say, in regard your bitter
lines are rather a libel without a name, than a Christian and
moderate confutation, I might well have declined a replication
to it, and have told you with St. Jerome, " Your bitterness de
serves rather an answer with scorn, than a refutation iu
earnest."* But when I considered it was the fruit of your
religion, and common practice of your Church, that for want
of matter you commonly fall upon the person, I resolved with
myself to call you to a sober reckoning, that the truth of God
' Magis indignationem scribentis quam studium. Hieron. advers. Vigil.

10 AN ANSWER TO THE PREFACE.
might appear, that by your own bitterness you might better
discern the character of a bad cause and an evil spirit.
For a conclusion, take but a short view of your bitter re
proaches : you term me a " bUud guide, and a ministerial
knight ;" you say, " my book is a labyrinth of errors ;" you
cry out, " my sirname hath the two first letters of a lie ;" you
say " the title of Sir wiU be left for me ;" you condemn me of
"execrable perjury ;" you affirm "I am a framer of lies," and
" abound in all kind of falsehood ;" you tell me, " I scarce
understand Latin," and it is conceived a " minister made my
book ;" you charge me with " obstinacy," with " malice,"
with " corruption," with "ignorance," with "false translat
ing ;" you proclaim the fearful judgments of God upon me
for " perverting souls ;" and as if I were past all grace, you say
" I am not capable of any good advice ;" yet at last (as if you
would make me some amends for all your accusation), you con
clude : " I forbear to say any more, resting, howsoever, your
well-wishing friend."
Surely you have said enough, and you do well to forbear to
say more ; for I think the words of your epistle are so suffi
ciently dipped in lye and gall, that they will serve for your
whole work : but I pardon you, and shall return you no other
answer than the Archangel gave to Satan, " The Lord rebuke
you :"* only let me tell you I cannot think you a well-wishing
friend, whose heart and tongue is full of cursing and bitterness ;
for I may truly say of you as Cato sometimes said of Lentulus,
"They are much deceived that deny you to have a mouth (and
a foul one too.")t In the meantime you must remember that
for your idle and vain words you must give account to God,
and for your fifteen several falsifications you must give an ac
count to your reader. And thus by way of traverse and denial
to all other things impertinently alleged, I answer No : to your
railing I answer nothing.
* Jude ver. 9. i
t Dicam falli e:)s qui negaiit os habere. Seneca.

AN ANSWER

PREFACE TO THE READER.

Good Christian reader, first thou shalt observe that the
author of the Spectacles' chief aim is either by shifts and
cavils to outface the truth, or by sophistry and bitter words to
darken it : one while he cries down my book, and slights it in
such a scornful manner, as if it were not worth the answering;
another whUe he complains that " there is no place in the
whole book which is not either falsely or impertinently
alleged :"* one while proclaims, that my endeavours "are poor
indeed, and far short of what is requisite in writing books ;"
another while he professeth, " It hath somewhat in it which
may draw away an honest-minded man, and that his Catholic
friend was stumbled at it." Now what is the reason of thesef
'impertinent excursions and contradictions ? it was the observa-
'tion of an ancient, Maxentius : " Heretics when they find
themselves not able to yield a reason of their wilfulness, then
they fall into plain raiUng." And certainly such is the bitter-
'ness of this author, that were I persuaded Pythagoras' trans-
-migration of souls into other rnen's bodies had been true ; I
'should believe that the soul of Rabshekah had been transported
into his body : for otherwise if he had but a grain of charity
he would never spurn a blind man (for so he terms me) , when
Christian charity teaches him another lesson. If he were well
versed in antiquities, he would never have cited so many places
of ancient Fathers falsely and impertinently in one page, and
yet condemn others of ignorance (and falsification) in the
Fathers. If he were well read in the Book of Wisdom (I
mean, in the sacred Scriptures), he would never have replied
with such scorn and disdain, for without doubt the Apostle
• Page 205.

12 AN ANSWER TO THE
spake to Mr. Lloyd the Romanist, as well as to the rest ofthe
Romans : " Not to think of himself more highly than he
ought to think, but soberly, according as God hath dealt to
every man the measure of faith."*
He that accuseth another man of ignorance, of lying, of
malice, of execrable perjury, and the like, had need be a man
himself without all exception ; yet if we may beUeve the
doctors of his own Church, he is guilty of these and much
more ; witness the Sorbonical censure at Paris, wherein Hal
lier and Aurelius accuse him of "lying, of ignorance, of
heresy, of profane scurrility, of blasphemy and impiety, of
furious, filthy, and devilish railing, of unsufferable arrogancy,
and the like ;"f and as touching his bitter accusations, it
seems it is his accustomed manner of writing, witness his
Spongia, written against the Sorbonists, under the title of
" Hermannus Lsemilius," otherwise discovered to be John
Floyd :J I say he hath drenched his sponge in that gall
of bitterness (such charity and unity is there amongst them
selves) that I may truly say of him, as the Spartans some
times said of the Theban orator : " If he think as he writes,
his ignorance is desperate ; if otherwise his conscience is
seared." To give you a taste of the manner of his writing : when I
cite authorities that are pregnant, and beyond his just excep-:
tion, he spares my person, and condemns the authors them-j
selves, and complains they are branded with the note of heresy
and singularity ; when as in truth they are branded onljl
by their inquisitors, for speaking against the errors of their]
Trent doctrine, being otherwise known members of the]
Roman Church.
When I cite an author of our own, as namely. Bishop Usher;;
for translating jElfrick's homily out of the Saxon tongue, one
while he cries out, " Usher's corruptions are laid open to the
world ;" another while he tells me, " I took the words fromi;
Usher, because I understood not Latin, or perhaps because w
would be loath not to follow any errors or corruptions that
come in my way;" and thus he spends about ten pages, some
times inveighing against our reverend and renowned bishop,
sometimes against me, for false translating jElfrick out ot
• Rom. xi. 3.
t Aurelius in libri sui titulo. Hallier in .\dmonit. ad Lect. p. 8, 9.
X Aurelius in Vindiciis, p. 385.

PREFACE TO THE READER. 13
Latin, when as the Latin cited by Bishop Usher* in the margin,
which he takes to be iElfrick's, is the Latin of Bertram, and
not .Sllfrick's, whose was translated out of the Saxon tongue,
and not out of the Latin.
Again, when I cite an author of his side, as namely, Petrus
Crinitus, for taking down of images in churches, he stretches
his throat, and makes this hideous exclamation : " For your
authorities of the common law, there are so many foul faults
committed by you, that I know not where to begin ;"f then
he taxeth me with leaving out two principal words (Humi et
solo), whereas the author which I cite hath no such words ; I
render the place truly as I find it : I put not to him, I take
not from him, I alter not one letter of his words or meaning,
and yet he cries out, " the faults are so many, that I know
not where to begin."
Again, when I cite ten or twelve authors for our communion
in both kinds, for our prayer in a known tongue, and the like ;
for most of them he sends me to Bellarmine for an, answer,
and for the rest (saith he) I will question you. Then he com
plains of falsifications, when as in fine, the exception is against
the translation of some poor word (this) for (that) ; and when
he is destitute of any colour of answer, his last refuge is this,
" the book is prohibited."
As touching my Englishing of Latin authors, I confess I
have not translated whole sentences, ad literam ; for I in
itended not a volume, but a manual : yet I ever faithfully
render the true sense and meaning of the author. Well, what
icxception could he take to this ? J One while he confesseth I
set down the Latin truly, but I do not translate it literally ;
another whUe cries out : " It will not serve your turn to say
you place it in the English as you place it in the Latin, for
in translation the sense is chiefly to be regarded." §
Lastly, he protesteth for himself that " he hath declined no
¦author, either modern or ancient ; || when as it will appear he
«ends many of them to Bellarmine for an answer ; others he
rejects, as condemned by the Index Expurgatorius ; others he
rdecUnes as unworthy of his answer, by slighting them, or

' * See Bp. Usher's answer to the Jesuit's challenge, chap, of the Real
presence, [p. 85. Lond. 1625.]
t Page 303. X Page 52.
I § Page 224. || Page 459.

14 AN ANSWER TO THE PREFACE TO THE READER.
otherwise passeth by them, as children use to do, when they
cannot read, they think it best to skip over.
To say nothing of his elenchs, his sophisms, his sophistry,
his fallacies, which are many, I will trace him in his steps
(God willing), laying aside all bitterness and railing accusa
tions. In the meantime I will say with the Prophet Darid:
" Plead thou my cause, O Lord, with them that strive with
me :* for the floods are risen, the floods lift up their voice, the
floods lift up their waves, the waves of the sea are mighty,
and rage horribly ; but yet the Lord that dwelleth on high is
mightier." t
* Psal. xxxv. 1. t Psal. xciii. 4, 5.

AN ANSWER TO J. R.'s BOOK,
CALLED
A PAIR OF SPECTACLES.

CHAPTER I.
The sum of his Answer to my first Chapter.
In this his first chapter, he endeavoureth principaUy to
prove that the articles of the Roman Creed, published by Pope
Pius IV. were anciently received, though newly defined by the
CouncU of Trent : for proof, he instanceth in the first Council
of Nice, and compareth that Council and their Creed with
this of Trent : he proceeds by way of recrimination to question
the Thirty-nine Articles of our Church ; he accuseth us for
corrupting and misinterpreting the Scriptures, for declining
traditions. Fathers, and Councils : he excuseth their Index
Expurgatorius, and accuseth us for falsifying the Fathers ; and
lastly, he concludeth with the doctrine of implicit faith ; and
this is the substance and contents of his answer to my first
chapter. All which, and whatsoever else is materially con
tained therein, and the rest of his sections following, I will
take into several parts distinctly, and return him a moderate
answer. The Reply to Mr. Lloyd.
First, touching your Trent Creed, you complain that accord
ing to the common fashion of our ministers, by way of deri
sion, I divide it into twelve points, as it were into twelve
irticles, which you say, " he and they might with as much
¦eason divide it into four-and-twenty."
Here you begin to quarrel at your first entrance, but I hope
7on will gladly forgive us this wrong ; for if we accuse your
Trent Fathers for coining twelve articles instead of four-and-

16 AN ANSWER TO
twenty, they and you are more beholden to us for laying the
lesser number to your charge ; and yet if you please to review
them, you shall find they fall most naturally vrithin the number
of twelve.
But you would know what difference there is betwixt the
Council of Nice and the CouncU of Trent, and their two
Creeds. Let rae tell you, if ever the proverb held true, " comparisons
are odious," it holds betwixt the two Councils and their two
creeds. The Council of Trent is not worthy to be named the
day wherein the Council of Nice is mentioned. That famous
Council of Nice was the first and best general assembly after
the Apostles' time, that was summoned in the Christian world;
It had in it 318 bishops, Totius orbis terrarum lu-mina (saith
Victorinus), amongst whom were the four Patriarchs of the
Eastern and Western Churches. It was called by the first
and best Christian emperor, Constantine the Great, who was
Vocalissimus Dei prceco, and, as it were, " the preserver and
physician of our souls," saith Eusebius.* This emperor ex
horted the Fathers and bishops of that Council " to lay aside
seditious contention and resolve all doubts and questions by
the testimonies of divine Scriptures :"f and accordingly thej
framed their Creed out of the doctrine of the Apostles, and a|
who were not of " the Arian faction did assent and agree to it,|
saith Theodoret. I
Now, take a view of your Trent Council, and compare theii
together. Your Council of Trent, like Demetrius's assemblj
was summoned by Pope Paul III. without a lawful calling;
the three Patriarchs of Constantinople, of Antioch, of Alexan
dria, refused to be present ; the legates of the kingdom of Den«j
mark, of Sweden, and the dukedom of Prussia, were all absentil
and returned their answer, " that the Pope had no right to call]
a CouncU."J Our Queen Elizabeth, § of blessed memory, diss-'
vowed the Council, insomuch that when the Pope sent Hiero- \
* Quasi servator et medicus animarum. Euseb. in vita Constant, oral
3. c. 10.
t Omni igitur seditiosa contentione depuls&,, literarum divinitus inspi-
ratarumtestimoniisres in qusestionem adductas dissolvamus. Theod. Hilt
Eccl. 1. 1. c. 7. p. 208. [p. 26. Cantab. 1720.]
X Gravamina opposita, Concil. Trid. Causa. 1. p. 21.
§ Epit. rerum in orbe gest. sub Ferd. 1. ann. 1561. apud Scard. tom.3,
p. 2171. E, Belgio in Insulam trajicere prohibuit. ibid.

A PAIR OF SPECTACLES. 17
nymus Martinengus, as legate into England, to summon our
bishops, she would not suffer him to land, or set his foot on
her dominions. The French king signifieth by his legate,
James Amiot, that he, for his part, neither held it for a general,
not yet for a lawful Council, but for a private conventicle ; and
accordingly he wrote Conventui Tridentine* The Emperor
Charles V. declared by his ambassador, Hurtado Mendoza, in
the name of the whole empire, "that the bishops wholly
hanging at the Pope's beck, had no authority to make laws in
causes of reformation of reUgion and manners." Andreas
Dudithius,f the bishop of five Churches, told the emperors
MaximiUan and Ferdinand that the Trent Fathers were Uke a
pair of country bagpipes, which unless they were still blown
into could make no music. The Holy Ghost had nothing to
do with that Council, and therefore they could create no new
articles of faith. Your history of Trent tells us,t "the Spirit
was sent in a carrier's cloak -bag from Rome to Trent ; but
when there fell store of rain, the Holy Ghost could not come
before the fioods were abated, and so it fell out that the Spirit
was not carried upon the waters (as we read in Genesis) but
besides them." Look upon your bishops, they were but forty-
and-two at the first meeting, and two of them titular ; the rest,
fbr the most part, saith Dudithius,§ were but " hirelings, young
tmen and beardless, hired and procured by the Pope to speak
as he would have them." To say nothing of those emperors
who called the first and best Councils, and were present in per
son, when as the Popes send but their legates : Ego intereram
Concilio (saith Constantine) " I was present at the Council
amongst you, as one of you."|| Touching his imperial seat in
ihe Council, "his throne was very great and passed all the
rest,"^ saith Eusebius : whereas there is no greater distance
n the time than there is now difference in the places ; for
,;he emperor is allowed but to sit at the Pope's foot-stool; and
f it is (specially) to be noted (saith your book of Ceremonies)
hat the place whereupon the emperor sitteth, may be no
I * Innoc. GentU. sess. 12. and Hist, of Trent, 1. 4. p. 319. lUyric. in
'?rotest. contra Concil. Trid.
» t Dudith. in Ep. ad Maximil. 2. de Calice, et Sacerdotum conjugio.
? The history of Trent.
§ Andr. Dudith. ut supra.
' 11 Euseb. in vita Constant, orat. 3. c. 16.
H Ibid. c. 10.
VOL. y. C

18 AN ANSWER TO
higher than the place where the Pope setteth his feet."*
Your CouncU of Trent hath made many decrees for reforma;.
tion of manners, but did they ever reform this abuse, and re
store the ancient custom ?
You then that are so confident in equalling those two Coun
cils, do you think there is no difference betwixt a conventicle
and a General Council ? betwixt a Council lawfully called and
one summoned by usurpation ? betwixt a late Council held in a
corner of the world, in the worst age, and an ancient Council
in a most famous city, held in the most flourishing age ? be
twixt a Council that lays her sole foundation in the Scriptures,
and one that builds her first article of faith upon traditions ?|
betwixt a Council approved by the whole Christian world, and
one that is disclaimed by most Christian kings and bishops,
and the major part of Christendom ?
But you would further know a difference betwixt their two
Creeds. Let me tell you in brief. When a Romanist like yoursel
would needs know of a Protestant the difference betwixt his
religion and ours, because both believed the Catholic Churci
in the Creed ;J the Protestant made answer, "That we believe
the Catholic faith contained in the Creed, but do not believe
the thirteenth Article which the Pope put to it :" when the
Romanist was desirous to see that Article, the Extravagant ot
Pope Boniface was brought, wherein it was declared to be alto
gether " of necessity of salvation for every human creature
to be subject to the Bishop of Rome." This thirteenth Article
in your Trent Creed (besides the newness of the rest) makes'a
great difference (Mr. Loyd) betwixt the two Creeds ; and the
rather, because it is flat contrary to the decree of the Nicene
Council, besides many other differences as shall appear here
after. " But (say you) they agree in this, that as the Arians of
those times cried out against that Creed, as being new, and
having words not found in Scripture ; for example, Consub-
stantiation: so our Protestants cry out against the Trent
* Advertendum, quod locus ubi sedet Imperator, non sit altior loco
ubi tenet pedes Pontifex. Liber. Ceremon. 1. 2. c. 2
t BuUa Pii IV. Art. 1.
X Subesse Romano Pontifici omni humanas creaturae declaramus, dicimus,
definimus et pronunciamus omninb esse de necessitate salutis. Bonifac. 8.
in Extr. de Major, et Obed. cap. Unam sanctam.

A PAIR OF SPECTACLES. 19
profession of faith for the same reasons of novelty and
words not found in Scripture, as for example, Transubstan
tiation." It is true, the Arians at the time of the Council cried out
against the Nicene Creed, for defining the word Consubstantial,
or Co-essential, as being new ; but it is as true they complained
without a cause ; for long before that time the word was used
by Origen, and other ancient Fathers, as appears by Socrates :*
" We know (saith he) that of the old writers, certain learned
men, and famous bishops have used the word ofioovinoc :"
and accordingly it was resolved by St. Augustine, that the
name was not invented, but confirmed and estabUshed by the
Council of Nice.
The word therefore, Consubstantial, was not new, which
they complain of, but the word Transubstantiation is so new,
that it was altogether unknown till the Council of Lateran,f
1200 years after Christ ; and therefore your comparison holds
not in the first place. But admit the Council had first devised
the word, yet it is agreed on aU hands that the meaning of the
word is contained in Scripture. St. Ambrose writing against the
Arians, puts to them this very question : J " How do you say the
word consubstantial is not in divine Scriptures, as if consubstan
tial were any thing else, but I went out from the Father, and the
: Father and I are one 1" The word therefore was a pregnant
word, agreeable to the sacred Word of God. " And albeit
' (saith St. Augustine), the word perhaps be not found there, yet
; the thing itself is found : and what more frivolous quarrel is
it than to contend about the word, when there is certainty of
the thing itself ?"§ In Uke manner Athanasius answered the
Arians in those days as I must answer you: || Touching the
word bfiooviTLOQ, " albeit it be not found in Scriptures, yet it
* Doctos quosdam ex veteribus et illustres Episcopos Homousii dictione
usos esse cognovimus, Socrat. 1. 1. c. 8. August, contr. Maxim. 1. 3. c. 14.
[p. 703. tom. 8. Paris. 1688.]
t Concil. Lateranense, Anno 1215. BeUarm.
\ Quomodo dicis in Scripturis divinis biioovaiov, non inveniri .' quasi
aliud sit bfioovaiov, quam quod dicit, Ego de Deo patre exivi, et Pater
unum sumus. Ambros. de fide contra Arrian. tom. 2. c. 5. p. 223. in
initio, [p. 352. tom. 2. Paris. 1690.]
§ August. Ep. 174.
II Ei Kai fifi oStmc '^i' '""'C ypafaig t'laiv aiKky,itQ, T-nv h ypaip&v
Sidvoiav exovai, ivSyfia Trjg datpdag iar'iv airolg ri (piKia tov ypdfi-
fiarog. Athanas. Ep. quod decret. Synod. Nie. Congruis verbis sunt ex.
posita. [p. 417. tom. 1. Heidel. 1601.]
c2

20 AN ANSWER TO
hath the same meaning that the Scriptures intend, and imports
the same with them whose ears are entirely affected towards
religion." We cry not out against you simply, because your word
Transubstantiation is not found in the Scriptures, but^because
the true sense and meaning of the word is not contained in
them ; for the words unbegotten, increate, the word sacra
ment, the word Trinity, and the like, are not found in Scripture, i
yet we teach them, we believe them, because their true sense
and meaning may be deduced from the Scripture : and we pro
fess with your Jesuit Vasques, Nihil refert, &c.* " It matteretli |
not whether the word be in Scripture or no, so as that which
it signifieth be in the Scripture." i
To come nearer to you : do you but prove that the words, j
" this is my body," imply Transubstantiation, and let me he
branded for an Arian if I refuse to subscribe to it ; but that
the world may know we condemn you justly, both for the
newness of the word, and your doctrine also, hearken to the
learned doctors of your own Church.
Your schoolman Scotus tells us, " that before the Council ot
Lateran, transubstlantiation was not believed as a point ot
faith." t It is true, your fellow Jesuits are asharaed of this
confession, and thereupon Bellarmine answers, " This opinion
of his is no way to be allowed ;"J and Suarez, not content
with snch a sober reckoning, proclaims that " for his loud
speaking he ought to be corrected." § And as touching the
words of consecration, from whence you would infer both the
name and nature of transubstantiation, your Arias Montanm
saith, "This is my body," that is, "my body is sacramentally
contained in the sacrament of bread ;" II and (he adds withal)
" the secret and most mystical manner hereof, God will once
vouchsafe more clearly to unfold to his Christian Church." The
doctrine therefore of your carnal and corporal presence is not
so clearly derived from the Scriptures ; nay, on the contrary,
he protesteth that the body of our Saviour is but sacrament
ally contained in the sacrament (as the Protestants hold),
and therefore not bodily.
* Nihil refert hane vocem non esse in Scriptur^, si vox id significat quod
scriptura docet. Vasq. in 1. Thom. tom. 2. Disp. 110. c. 1. sect. 4,
[Disput. cix. cap. 5. p. 19. tom. ii. Antv. 1621.]
t BeUarm. 1. 3 de Euchar. c. 23. X Ibid. '¦
§ Suarez in 3. tom. in Euch. disp. 70. sect. 2. [p. 594. col. 2. Mo-
gunt. 1610.] II Mont, in Luk. 22.

A PAIR OF SPECTACLES. 21
It is more than evident, that the word Consubstantiation
(used by the Fathers) was derived from the Scriptures, but you
have not that infalUble assurance for your word 'Transubstantia
tion; witness your Cardinal Cajetan, he assures us that "there
appeareth nothing out of the Gospel that may enforce us to
understand Christ's words properly, yea nothing in the text
hindereth, but that these words, (' this is my body,') may as
weU be taken in a metaphorical sense, as those words of the
Apostle, ' the rock was Christ ;' that the words of either pro
position may well be true, though the things there spoken be
not understood in a proper sense, but in a metaphorical sense
only." * Nay more, your Jesuit Suarez confesseth "that
this cardinal (in his Commentary upon this article) doth afGrm
that those words of Christ, (' This is my body'), do not of
themselves sufficiently prove transubstantiation, without the
authority of the Church ; and therefore by the command of
Pope Pius V. that part of his Commentary is sponged out of
the Romish edition." t Thus one whUe you correct your authors,
another whUe you purge them for delivering the truth in our
behalf. Look upon your Cardinal Bellarmine, although he wUl not
allow that sense which the Lutherans give, yet he granteth
that those words " This is my body, may imply either such a
real change of the bread, as the Catholics hold; or such a
figurative change as the Calvinists hold." % And although he
would seem to prove that the words of Scripture are so plain,
that they may compel a refractory man to believe them, yet
having weU weighed the reasons and allegations of other
schoolmen, at last concludes, "It may justly be doubted,
whether the text be clear enough to enforce it, seeing men sharp
and learned, such as Scotus was, have thought the contrary." §
How therefore your Church should ground a point of faith
upon a doubtful opinion, or on such words as by the testimo
nies of your best learned divines may receive a double construc
tion, I leave it to be judged.
* Cajet. in Thom. part 3. q. 75- art. 1.
t Suarez. tom. 3. cQsp. 46. [p. 515. tom. 3, sect. 3. Mogunt. 1619.]
X BeU. de Euch. 1. 2. c. 19. [His words are: " Haec enim verba neces-
sarib inferunt, aut veram mutationem panis, et volunt CathoUci, aut muta-
tionem metaphoricam, ut volunt Calvini.stae, nullo autem modo sententiam
Lutheranoram admittnnt." lib. 3. c. 19. p. 328. tom. 3. Prag. 1721.
This, taken in connexion with the next quotations, decidedly establishes
Sir H. Lynde's assertion. — En.]
§ BeU. de Euch. 1. 3. c, 23. [p. 337. tom. 3, ut supra.]

22 AN ANSWER TO
But further, in proof of Pope Pius's Creed, " I could urge
Sir Humphrey (say you), with the 39 Articles appointed by the
authority of the Church of England, to be uniformly taught hy
all ministers, which they are to swear unto ; which Articles,
though they be indeed new coined, as the foundation of a new
Church, yet Sir Humphrey being his mother's champion, will
not I suppose, yield her, or her doctrine to be new." Thus you.
It is true as you say, there are 39 Articles appointed by our
Church, to be uniformly taught by all ministers ; and it is true
that they are published and received with unity and consent, |
which your men acknowledge for a proper mark of the true
Church. And withal, let me add this one thing for yonr
observation, and indeed it is a thing remarkable, whereas all
your Trent Articles have been questioned, and confuted hy
Chemnitius. Chamierus, GentUletus, and other Protestant
writers, yet there was never any Papist could go farther than
to tell us, as you do, I could urge you with the novelty of the
39 Articles. I say, never as yet did any Romanist attempt,
much less was able to confute and overthrow our Articles,
which stand like a house built upon a rock, immoveable, and
cannot be shaken.
Let me tell you further, your comparisons betvrixt our
Articles and yours do not hold ; for all your Articles are funda
mental points to your Trent believers, and the denial of any
of them makes them heretics, and damned persons, as your
Pope's bull* expressly declareth. On the other side, someof
our Articles concern the discipline of the Church, and are not
essential to salvation ; others concern the ancient and later
heresies, wherein we teach the negative, and those are not
properly articles of faith which we beUeve, but points of doc
trine which we condemn, and believe not. And that you may
know our Articles are not new, nor newly coined by men;
if you wiU put on your spectacles, you shall find that most of
our prime Articles are taught and received by your own
Church, as well as ours ; and therefore I hope you will con
fess they are not coined, and built upon the foundation of a
new Church.
Briefly touching our 39 Articles. The first sort are in the
affirmative, both ours and yours ; and all those are uniformly
received by both Churches. The second sort are ours only,
which we affirm, and you deny : and those are very few in
* Bulla Pii quarti.

A PAIR OF SPECTACLES. 23
number, and are evidently deduced from the Scripture. The
third sort are yours, which we deny, and you affirm ; and for
that cause you term our religion negative ; and those remain
for you to make good. Join therefore those negative articles,
which are whoUy yours, to those positive articles which you
hold with us, and you shall easily discern (if the denomination
followeth the greater part) those articles may most properly
be termed articles of your faith ; for I dare confidently avow
that of the 39 Articles, there are above 35 yours, that is,
either such which you hold with us, which are at least twenty,
or such wherein the affirmative is yours, and not ours, which
are at least fifteen : take therefore your own liberty, either
confute ours, or make good your own, et herbam yorrigemus,
and I wUl give you the bucklers.
You proceed, and upon a false supposal, that our Church
hath created new articles, you proclaim in the name of your
own Church these words: "We teach that for articles of
faith, the Church can make none, as she cannot write a cano
nical book of Scripture." Thus you.
When Diogenes saw a supposed bastard casting stones in a
press of much people, he gave the boy this caveat : " Take
heed lest thou hit thy father." This is like to be your case ;
for by this tenet you wiU wound the Church your raother,
and amongst others you will surely hit your holy father the
Pope. It appears, first, that you endeavoured to shew, that your
Church hath created new articles of faith, but for want of
soUd proofs you begin to faint, and think it the safest way to
tum Protestant in this point, and say, " The Church can create
none :" but I wonder how you dare pronounce in the narae of
the Church we teach, whereas in truth your Church teacheth
it not. This is therefore nothing but a cunning device of
yours, to dazzle the eyes of the ignorant with your false
glasses, and to make them believe it is the general tenet of
your Church ; and then you think they will conclude accord
ing to your assertion : ergo, " the Church hath created none ;"
when as your saying makes more strongly against you, if
either your articles prove new, or the Pope and his agents pro
fess the contrary.
Mr. Heigham,* who first answered my book, was a member
of your Church, and he cries aloud, that " the Church hath
* Mr. Heigham in his answer caUed Via vere tuta, p. 199 et 200.

24 AN ANSWER TO
power to decree, and promulgate new articles of faith :" but
your third repUer, Tom Tell-truth, in his Whetstone of B«.
proof, thought it the wisest way to decUne the question ; for
he knew well when you were both at odds, and taught flat
contrary doctrine each to other, the whetstone of necessity
would belong to one of his feUow writers. But to let pass
such differences araongst yourselves ; be it spoken to your com
fort. Friar Walden,* about two hundred years ago, affirmed
the same that you do, viz. that " the Church could not create
a new article of faith : how can any such article (saith he),
framed after many years, be Catholic and Universal, when as
it was unknown to our forefathers for fourteen hundred years
before ? It was not believed, because not heard of, when the
Apostle tells us, faith cometh by hearing. Such an article,
therefore, although it be of faith, yet it cannot be Catholic :"
and this he proves directly from Fathers and CouncUs. And
whereas you affirm, that your Church can no more make an
article of faith, than she can make a canonical book of Scrip
ture ; CanuSjt your bishop of Canaries, will join with you,
that " the Church of the faithful now living cannot write a
canonical book of Scripture :" and he gives the reason for
it; " There are not now any new revelations to be expected,
either from the Pope, or from a Council, or from the Universal
Church;" and hence it will follow of consequence by your
own logic ; "Therefore the Church can create no new article
of faith."
Thus far I have waded in your behalf, that you may the
better justify your assertion ; for you wUl find your Church is
like a house divided against itself (and therefore cannot
stand long). I say that query which was made in Walden's
days, was resolved about two hundred years before by your
profound schoolman Thomas Aquinas, in your Church's
behalf, that the Pope had power condere articulos fidei, to
create new articles of faith ; to remove therefore these fig-
leaves with which you would cover the naked truth : this
learned doctor well understood that there were many new
articles of reUgion crept into the Church in his day's ; he
knew well, that (albeit he were the prime schoolman of his
time), yet with aU his sophistry he could not make them
comply with the ancient CathoUc faith : and thereupon he
• Walden's doct. Fidei ; tom. i. 1. 2. Art. 2. c. 22. p. 203.
t Canus loc. Theol. 1 2. u. 7. p. 88. [Colon. Agripp. 1605 ]

A PAIR OF SPECTACLES. 25
thought it the surest way, to give the Pope an absolute and
independent power over faith and religion, and accordingly
resolved,* " It belongs only to the authority ofthe Sovereign
Pope, to make a new edition of the Creed, and all things else
that concern the Universal Church :" then he concludes the
question, and gives this reason for it ; " The publishing of a
new Creed belongs to his power who hath authority finally to
determine matters of faith, and this (saith he) belongs unto
the Pope." Upon which passages Adrianus,f a chief pillar of
your Trent Council, confesseth, that " the Bishops of Rome, in
defining many things which had been formerly hidden, have
been accustomed to increase their Creed." Now what think
you of your Aquinas" position, and your Andradius's confes
sion? I hope you perceive that your learned schoolmen are
of another opinion : and that you may know that your Church
doth not approve your pretended tenets for Catholic doctrine ;
hearken and consider, what your holy father the Pope de
clareth, touching this question, and then consider in what case
you stand. Pope Leo X.J sent out his bull against Luther, and
amongst other articles, he chargeth him in particular with
this, that Luther should say, " It is certain that it is no ways
in the power ofthe Church or Pope to ordain articles of faith."
This you see is Luther's tenet, and this is yours. Now what
exception (think you) might the Pope take at this your asser-
i tion ? Behold, for this and the like tenets, he thundereth
anathema against him ; he declareth this vrith the rest of his
1 articles to be a pestiferous, pernicious, scandalous, and seducing
i error to weU-minded men : he protesteth, it was contrary to
all charity, contrary to the reverence of the holy Church, and
mysteries of faith, and in conclusion condemns all his " articles
as heretical, forbids them to be received by virtue of holy
obedience, and under pain of the grand excommunication."§
You have heard the sentence of your Lord Paramount, and

* Ad solam authoritatem summi Pontificis pertinet nova Editio Sym-
boU, sicut et alia omnia quae pertinent ad totam Ecclesiam. Thom. 2. 2.
q. 1. Art. 10. [p. 11. vol. xxii. Venet. 1787.]
t Romanes Pontifices, multa definiendo quse antea latitabant, Symbolum
Fidei augere consuevisse. Andrad. Def. Concil. Trid. Ub. 2.
X Certum est in manu Ecclesiae aut Papae prorsus non esse statuere ar
ticulos fidei. tom. 4. Cone. Par. 2. in Bulla Leon. 10. in fine Lateran.
Cone novissimi, p. 135.
§ Inhibentes in virtute sanctae obedientiae, ac sub majoris excommuni
cationis latae sententiae. Ibid. p. 136.

26 AN ANSWER TO
by it yoa may know your own doom. If you hold with Luther,
you are in danger of excommunication, and stand as a con
demned heretic by his Holiness with the Lutherans ; if you
forsake your hold, you have lost your faith : and thus you
have a wolf by the ears, you stand in danger whether you hold
him or let him go. I wonder that you, having taken so long
a time to answer so poor a work, and having many assistants
for the composing of it, they and you could be all ignorant of
the Pope's infalUble buU, Your Cardinal BeUarmine, who in
these latter times hath laboured more than any other to up
hold your new articles of faith, yet in obedience to the Pope,
and saying all advantages to his cause, when (in the question
of deposing kings), he failed of antiquity and proof out of
Scriptures and Fathers, at last returns this peremptory an
swer : " As if the Church of these latter times had ceased to
be a Church, or had not power to explain and declare, yea to
ordain and command those things, which appertain to faith
and Christian manners."* And that you may know that you
and your coadjutors stand single in opinion against the Pope
and his Cardinals, your Jesuit Salmeron wUl shew you that
it stands with great reason to make " additions in essential
points of faith ;" and he gives this answer : " Because nature
is not capable of all truths at one time." And from this and
the like reasons he concludes, " therefore there may be new
traditions concerning faith and manners, though they were
never created, or declared by the Apostles."'t
Thus you see the unity amongst yourselves ; and howsoever
these positions may seem strange to you, and others of yout
opinions, yet your schoolmen and lawyers have played the
Pope's midvrives : yea. Pope Leo X. hath put to his helping
hand, to deliver your Pope Pius IV. of that issue, I mean
those new-born Articles, of which your Church hath so long
time before travailed. Briefly let me tell you, your Articles
are detected by your own men to be grandement suspicious of
new coinage ; and if for no other cause, yet for this alone, they
give a just occasion and jealousy when such poor shifts and
evasions are devised by your Pope and his adherents, to make
them good ; for it is a true saying of a renowned bishop, and
* Quasi Ecclesia posterioris temporis aut deserit esse Ecclesia aut
facultatem non habeat expUcandi, et declarandi, constituendi etiam et ju.
bendi quae ad fidem et mores Christianos pertinent. BeU. in Barcl.
¦j- Doctrina fidei admittit additionem in essentialibus. Salm. tom. 13.
Disp. 6. par. 3. § Est ergo. Idem. Disp. 8.

A PAIR OF SPECTACLES. 2"
it is the faith of aU Reformed Catholics : " He can only make
an article of faith who can create a soul, and after make a
Gospel to save that soul, and then give unto that soul the gift
of faith to beUeve that Gospel."*
I proceed to your doctrine: "That is only to be called a
new faith (say you) which is clean of another kind, that is
differing or disagreeing from that was taught before." Thus
you. I wiU not take advantage of your first assertion, that your
faith is grounded upon the foundation of the Prophets and
Apostles (which you can never prove) ; but will join issue with
you upon your last assumpsit, " That is only to be called a
new faith which is clean of another kind, and is different and
disagreeing from what was taught before." But such are many
of the Articles of Pope Pius IV., extracted from the Council of
Trent, as shaU appear by proofs at large in their proper places.
In the mean time let me tell you, your Church teacheth not
only nove, but nova, not o-alj prieter, but contra, even besides,
and contrary to, that which she first received from the ancient
Church ; so that howsoever you seek to darken truth by fair
and specious pretences, yet in truth your Trent additions are
foreign to the faith, as neither principles nor conclusions of it.
And that you may know and acknowledge with us, that your
Trent faith is differing and disagreeing from what was taught
before, I pray call to mind your own confessions touching these
particular Articles of your Roman Church.
Your doctrine touching lay-people's communicating under
one kind (namely in bread only), is an article of the Roman
faith, and now generally taught and practised in the Roman
Church ; but this practice, by your own confession, is different
and disagreeing from what was taught before, for you say
(page 253), touching the authors which you bring for proof,
"That it was the common practice of the Church for the
laity to communicate in both kinds." I aUow of their au
thority. Your prayer and service in an unknown tongue, as it is now
used in the Roman Church, by your own confession, is differ
ent and disagreeing from what was taught before ; for, say
you (page 270), " It is true that prayer and serrice in the
vulgar tongue was used in the first and best ages, according to
* Bishop Morton, Grand Impost, cap. 2. sect. 2.

28 AN ANSWER TO
the precept of the Apostles, and practice of the Fathers." In
the beginning it was so.
Your doctrine of transubstantiation, which at this day is
generally received, de substantia fidei, for an article of faith,
yet by your own confession is different and disagreeing from
what was taught before; for, say you (page 167), "Transub
stantiation might well be said not to have been de substantia
fidei, in the Primitive Church (as Yribarne speaketh), because
it had not been so plainly delivered nor determined in any
CouncU, tiU Gregory VII.'s time." And this was above a
thousand years after Christ.
Your private or solitary mass, wherein the priests do daily
communicate vrithout the people, is by your own confession
different and disagreeing from what was taught and practised;
for, say you (page 191), "They say (speaking of divers au
thors) it was the practice of the Primitive Church to commu
nicate every day with the priests." I grant it.
These points of controversy, which are so eagerly pursued
by your men against the members of our Church, the strength
and" force of truth hath extorted from you, and therefore I
may truly conclude, ex ore tuo, from your own confession, that
your Trent faith is new, because it is different aud disagreeing
from what was taught before.
You that have taken an oath to maintain the Papacy, and
are so ready to teach others, you, I say, have either violated!
your oath, or at least-vrise have forgot your old lesson, Oportet
esse memorem, ^c. ; for verily it behoves him that speaks
Ues and contradictions to have a good memory. But it seems
you did conceive the reader might easily pass by many such
contradictions, being in several passages, and far distant pages.
For otherwise it would seem strange that you, which so bit
terly inveighed against our Reformed religion, should confess
the antiquity of our Articles and the novelty of your own, with
flat contradictious to your own assertions. I will say to you,
therefore, as sometimes St. Jerome spake in his Epistle to
Pamachius and Oceanus : " Thou who art a maintainer of new
doctrine, whatsoever thou be, I pray thee spare the Roman
ears, spare the faith that is commanded by the Apostles'
mouth. Why goest thou about now after four hundred
years (I may say fourteen hundred years) to teach us that
faith which we before never knew ? why bringest thou forth
that thing that Peter and Paul never uttered? Evermore,

A PAIR OF SPECTACLES. 29
until this day, the Christian world hath been without this
doctrine."* To pursue the rest of your allegations : " The Church of
England (say you) admitteth of divers books of the New
Testament for canonical, whereof there was doubt of three or
four hundred years together in the Church of God, as the
Epistle to the Hebrews, the second Epistle of St. Peter, the
Epistle of St. Jude, the Apocalypse of St. John, and some
others, which were after admitted for canonical ; I would know
of him whether upon the admittance of them, there were any
change of faith in the Church, or whether ever those books
have received any change in themselves." Thus you.
It seems you begin to fear that your Trent faith would be
discovered to be different and disagreeing from what was taught
before, and thereupon you would seemingly illustrate the
antiquity of your new articles by the authority of the ancient
books of canonical Scripture. But, I pray, where do you
find that the books of the New Testament, as namely, the
Epistle to the Hebrews, the Epistle of St. Peter, and St. Jude,
and the Apocalypse, were not received (for three or four
hundred years) for canonical? It is true there was some
doubt who were the right authors of those books, but their
divine authority was ever generally approved by all Christian
Churches, and allowed for canonical. The Epistle to the
Hebrews was therefore doubted of by sorae, because the
difference and diversity of the style made them think it not to
be St. Paul's ; and by others, because the author of it seemed
to them to favour the error of the Novatian heretics, in denying
the reconciUation of such as fall after baptism : the second
Epistle of St. Peter (which you speak of) some doubted of,
because of the diversity of the style : the Epistle of St. Jude
was doubted, because the author ofit hath borrowed both the
matter and manner of writing from St. Peter, and therefore
he was thought some scholar of his, but no Apostle. Others
said, he brought in a profane author, concerning the strife of
tbe archangel and the deril about the body of Moses, which
cannot be found in canonical Scripture. Lastly, the Revelation
of St. John was Ukevrise doubted of; first, because of the
novelty of the title of John the Divine : secondly, because of
the difficulty and obscurity of his prophecies. These and the
* Hieronym. ad Pamach. et Oceanum, tom. 2. [ep. xli. tom. 4. part. 2.
col. 346. Par. 1693.]

30 AN ANSWER TO
like reasons were motives to some in the Church, to question
the authority of those books : but it was never generally im
peached. For further proof of this assertion, let antiquity be
heard, and it will appear, that all those books were cited for
doctrine of faith, by the writers of the first ages, and conse
quently were approved from and after the days of the Apostles.
Look npon St. Jerome,* he proclaims it to the Church, Illud
nostris dicendum est. Be it known to our men, that the
Epistle to the Hebrews is not only received by all the Churches
of the East, that now presently are, but by all ecclesiastical
writers of the Greek Churches, that have been heretofore ; as
the Epistle of Paul (though many think it rather to he
written by Barnabas, or Clemens), and that it skilleth not who
wrote it, seeing it was written by an author approved in the
Church of God, and is daUy read iu the same. This ancient
Father shews plainly, that howsoever some doubt was made
of the author of that epistle, yet it was received both by the
Eastern and Western Churches. And howsoever some of the
ancients did attribute it to St. Luke ; others (as namely
Tertullian) did attribute it to Barnabas : yet all agreed in
this, that it had an apostoUc spirit ; and accordingly Cardinal
Bellarminef tells you in your ear, " It is foolishly spoken, in
saying antiquity did doubt of this epistle, when there is but
one Caius, a Grecian, and two or three Romanists, in respect
of all the rest, that speak against it : and if we respect not the
multitude, but the antiquity of the cause, the Roman Clemens
is more ancient than Caius ; and Clemens Alexandrinus than
TertuUian; and Dionysius Areopagita than both, who cites
this Epistle of Paul by name."
Touching the second Epistle of St. Peter, it was cited hy
Higinus, bishop of Rome, within an hundred and fifty years
after Christ, and that by the name of Peter. The Epistle of
St. Jude was cited by Dionysius AreopagitaJ by the name of
Jude the Apostle, within seventy years after Christ ; by Ter-
tuUian§ within two hundred years after Christ ; by Origen and
Cyprian within two hundred and fifty years after Christ.
* Hieronym. ad Dardan, de terra repromissionis, Ep. 129. p. 1105.
[p. 965. tom. 1. Veron. 1734.]
t Inepte dici vetustatem de hac Epistola dubitasse. BeU. de verbo Dei,
Ub. 1. c. 17. [p. 30. tom. 1. Prag. 1721.]
X Dionys. de divinis nominibua, c. 4.
§ TertuU. dehabitu muUebri, Orig. 1. 5. in c. 5. ad Romanos. Cypr. in
Ub. ad Novatianum.

A PAIR OF SPECTACLES. 31
Lastly, touching the Revelation of St, John, it was received
for canonical in the first and best ages : Dionysius Areopagita
calls the Revelation, "The secret and mystical vision of
Christ's beloved disciple ;"* and this was seventy years after
Christ. Justin Martyr doth attribute this book to St. John,
and doth account it for a Divine Revelation, f and this was an
hundred and sixty years after Christ. Ireneeus saith,J this
Revelation was raanifested unto St. John, and seen of him but
a little before his time ; and this was an hundred and eighty
years after Christ. TertulUan, § amongst other things, accuseth
Cerdon and Marcion of heresies, for rejecting the Revelation :
and this was two hundred years after Christ. Origen, in his
preface before the Gospel of St. John, saith, that " John the
son of Zebedee saw in the Revelation an angel fiying through
the midst of heaven, having the eternal Gospel ;" and he
flourished two hundred and thirty years after Christ.
Thus you see the Catholic Christians, and most ancient
Fathers in the first ages received both the Epistle to the
Hebrews, the second Epistle of St. Peter, the Epistle of St.
Jude, and the Revelation of St. John, with one consent,
accounting them no better than heretics, which either doubted
of them, or denied them : and yet you, to outface the truth,
would make the world believe that it was three or four hundred
years before they were received into the Church, and made
canonical ; and upon this vain supposal you would know of me,
" Whether there were any change of faith in the Church when
they were admitted, or whether those books received any
change in themselves."
To answer you in a word, your proposition is foolish, and
your question is frivolous : for those books were always
received, even from the first times : and no more could that
word of God be changed, than God himself, who is immutable;
and yet we see your faith is daily altered, for want of that
' foundation, and thereupon it behoves you to get more and
better proofs, for the confirmation of your new Creed.
From your justification of your Trent faith, you begin to
look asquint through your Spectacles at the Reformed Churches,
and after your wonted manner you cry out, " They have no
certain rule of faith wherewith we may urge them ; authority
• Arcanam et mysticam visionem dilecti discipuli. Dionys. Eccles. Hier.
c. 3. t In Dial, cum Tryphone.
t, X Ir-1. lib. 1. cap. ult. § TertuU. de praescript. 1. 4.

32 AN ANSWER TO
of Church they have none : Scripture they have indeed, hut
so mangled, corrupted, perverted by translation, and mis
interpreted according to their own fancies, that as they have it,
it is as good as nothing." Thus you.
Have we no certain rule of faith ? What think you of the
Scriptures ? Do not we make them the sole rule of our faith ?
and is not that rule by your own Cardinal's confession, Regula
credendi certissima, tutissimaque,* the most certain and safest
rule of faith 1 and as touching the authority of the Church, it
is an article of our religion,f " That the Church hath power to
decree rites, or ceremonies, and authority in controversies of
faith ; and yet it is not lawful for the Church to ordain any-
thiuD- that is contrary to God's Word written, neither may it
so expound one place of Scripture, that it be repugnant to
another." This Article shews our obedience to the Scriptures,
it declares the authority of our Church, and it vindicates our
ministers from perverting-and misinterpreting of the Scriptures,
wherewith you charge us in the next place.
" It is true (say you) Scripture you have indeed, hut
mangled, corrupted, perverted by translation." Here your
charge is general, and your accusation capital ; therefore you
must give me leave, for the better discovery of the truth, to
send out a Melius inquirendum, thaf your translation and ours
being compared in particulars, the trnth raay better appear.
First, then, it cannot be denied, that the Protestants in all
their translations have a recourse still to the original of Hebrew
and Greek, which was inspired by the Holy Ghost ; and these
they prefer before all Latin and vulgar translations whataor
ever : on the other side, your translation J (as your interpreters'
fancy) hangeth between the Greek and Hebrew, as Christ hung
between two thieves. Nay more your men esteem the vulgar
Latin before the original: "Not (saith Bellarmine§) that the
rivers of translations should be preferred before the fountains
of Hebrew and Greek of the Prophets and Apostles, hut
because the fountain is muddy in many places, which other
wise should run clear; for without doubt, as the Latin Church
hath been more constant in keeping the faith than the Greek,
so likewise it hath been more vigilant in preserving her books
from corruption."
• BeU. de verbo Dei, 1. 1. c. 2. [p. 3. tom. 1. Prag, 1721.
t Art. 20.
X Bibl. Complut. in Praefat.
§ Bell, de verbo Dei, lib. 2. c. 11. [p. 56. tom. 1. Prag. 1721,]

A PAIR OF SPECTACLES. 33
These paradoxes do open a gap to atheism ; for if the ori
ginal Scripture be corrupted, what assurance, what certainty
can we have of true faith and religion? (andif "we doubt, we
are condemned already.") Neither can it enter into my
thoughts, that profane writers should be preserved in their
simple pureness from their first ages, and that their translations
should remain in subjection to their copies, from whence they
are derived, to be examined by them ; and yet the Watchman
of Israel, " who neither slumbers nor sleeps," for want of
providence should suffer his sacred Word to become a tributary
to a translation. But by this the world may see the guilti
ness of a bad cause, you wUl rather charge the Word of God
itself with corruption than fail to make good the corruption of
your own Church.
Your learned Andradius condemns them that preferred the
Latin before the Hebrew of the Old Testament, (as pretending
it was corrupted by the Jews.) " It was very inconsiderately
conceived (saith he), by sorae that there was more credit to be
given to the Latin edition than to the Hebrew, because the
Latin ever remained entire and uncorrupt in the Catholic
¦ Church, and the Hebrew was falsified and depraved by the
;perfidiousness ofthe Jews."* And your own Sixtus Senensisf
doth witness of the Greek text likewise, that " it is the same
.which was used in the days of St. Jerome, and long before him
in the Apostles' times, and is free from heretical corruptions,
ias by the continual writings ofthe Greek Fathers, (as namely)
Dionysius, Justinus, Irenseus, MeUto, Origen, Africanus,
i-Apolinarius, Athanasius, Eusebius, Basil, Chrysostom, Theo-
..phylact, doth most plainly appear ;" and yet your Gregory
jMartin and the Rhemists are not ashamed to profess that the
rtranslation which they follow, is not "only better than all
^other Latin, but even than the Greek text itself, in those places
where they disagree."J
^ To examine your translation in general, and so descend into
the particulars of yours and ours. First, it is decreed by the
^Council of Trent, " that amongst divers translations then in
i^use, the old and vulgar translations should be declared to be
j^authentical in all pubUc lectures, disputations, sermons, and
expositions, and that no man should dare or presume to re-
• Andrad. def. fidei Trident. 1. 4.
f Sixt. Senens. Biblioth. 1. 7.
X Preface to the Rhem. Testam, [Rhemes. 1582.]
VOL. v. D

34 AN ANSWER TO
ject it upon any pretext whatsoever."* What translation waj
understood by the old vulgar, was not expressed in the
Council : it is pretended to be, and is called at this day, "St
Jerome's translation," and, which is remarkable, the translation
was decreed but by forty-two bishops at the first beginningof
the Council.
From hence ariseth the first query, which of St. Jerome'i
translations your Church doth follow, (for St. Jerome confess.
eth that the first was corrupt, and accordingly he did correct
many things in his first translation.) To this objection yoi
cardinal makes this fair and free confession : " Although Je.
rome did perceive some things fit to be changed, and afterwardi
did change thera, yet the Church did adjudge the first tram.
lation for true, and chose rather to keep that for the vulgar
edition."f And then he concludes: " Although the greatest
part of the vulgar translation be Jerome's yet it is not that pure
edition which he translated out of the Hebrew, but in a man
ner mixed."
Habemus confitentem reum. Now hear your own Sixtni
Senensis : albeit he pretends that the different readings ii
the Bible be no prejudice to the faith, yet, saith he, " we ingenu
ously confess that many errors were corrected by Jerome in
the old translation, and likewise there are found in our w,
edition some falsifications, solecisms, barbarisms, and many
things ambiguous, not well expressed in the Latin; some
things changed, other things omitted, and the like."J Here
both confess that Jerome's first translation was erroneoui,
(and the one saith that your Church hath chosen that whict
is not pure nor agreeable to the Hebrew, the other confessetk
it hath barbarisms and untruths.) To speak ingenuously, the
sun never saw anything more defective and maimed than tie
vulgar Latin. Your Bishop Lyndan cries aloud, and protest
eth, it " hath monstrous corruptions of all sorts, scarce one
copy can be found that hath one book of Scripture undefiled,
many points are translated so intricately and darkly, some im
pertinently and abusively, some not so fully nor so well and
truly, sundry places thrust out of their plain and natural sense;
the translator possibly was no Latinist, but a smattering
Grecian ."§
* Concil. Trid. Sess. 4. Decretam de editione librorum.
t BeU. de verbo Dei, 1. 2. c. 9. [p. 50. tom. 1, ut supra.]
X Sixt. Senens. Bibl. 1. 8. p. 664.
4 Lynd.de opt. genere Interpret. 1. 3.c. 1, 2, 4, 6.

A PAIR OF SPECTACLES. 35
I proceed to the examination of more witnesses. About
forty years after Pope Paul III. had decreed the vulgar Latin
in your Council of Trent, Sixtus Quintus by his breve prefixed
to his Bible, gives us to understand that certain Roman Catho
Ucs were of such an "humour of translating the Scripture
into Latin, that Satan, taking occasion by them (though they
thought no such matter), did strive what he could out of un
certain and great variety of translation, so to mingle all
things, that nothing raight seem to be left certain and firm in
them :"* and thereupon he takes occasion to publish a Latin
translation of his own perusal, and withal makes his declaration
of it in this manner : " We of our certain knowledge and ful
ness of apostolical power, do ordain and declare that the edition
of the vulgar Bible of the Old and New Testament, which was
received by the CouncU of Trent as authentical without any
doubt or controversy, is to be reputed or taken for this only
edition ; which being as well as was possible reformed and
printed in our Vatican, our wiU and pleasure is, and we do
decree it to be read throughout the whole Christian world in
all churches ; with this our determination and satisfaction for
all men, that first it was aUowed by a general and joint consent
•of the whole CathoUc Church and holy Fathers ; secondly, by
a decree made in the late Council holden at Trent ; and now
•lastly, by that apostoUcal authority and power which God hath
¦given us ; and therefore is to be received and accounted for a
true, lawful, authentical and undoubted copy, to be read, and
no other, in all pubUc and private disputations, lectures, ser-
¦mons, or expositions. "f
' This translation was pubUshed by Sixtus with great care and
pains, professing that he printed it in the Vatican at Rome, and
'"corrected the errors of it with his own hands:" J he profes-
:seth it was approved by the general consent of the whole Ca
tholic Church : he professeth it was received for the best and
.most vulgar Latin edition, excluding all other translations pri-
svate or public whatsoever, and thereupon concludes : " Let no
man attempt to violate this our decree, our wUl and declaration
ierein, or by rash boldness contradict it : for if any shall pre
sume so to do, let him know that he shaU incur the indigna
tion of Alraighty God, and his blessed Apostles Peter and
Paul."§ * Breve Sixti 5. t Sixt. 5. in BuUa praefix. Bibliis, An. 1588.
X Nostra nos ipsi manu correximus, siqua prelo vitia obrepserunt.
[dem in Praefat. ^ Ibid.
D 2

36 AN ANSWER TO
From hence will arise a second query, whether this transla
tion of Sixtus were that Jerome's translation formerly con
firmed and ratified by the Trent Council. If it were his, and
confirmed by a General Council, how carae it to be corrected
by Sixtus ? If it were not the same, how could Sixtus's Bible
be allowed by a decree made in the Council of Trent (for so
are the words of his bull), whereas the CouncU was called a.d.
1545, and Sixtus pubUshed his Bible a.d. 1592, which was
above forty years after the Council was called ? But observe
the sequel: the decree of Sixtus was kept inviolable for a short
time, and approved by Urban VII., Gregory XIV., and Inno
cent IX. his immediate successors : but Pope Clement VIII,,
about seven years after the death of Si.xtus, called in questiou
that translation, and published another of his own, Adperpe^
tuam rei memoriam, and corrects Sixtus's Bible under this pre
tence ; that " his predecessor pei'ceived not a few things to
have crept into the Bible through default of the press, and
that it needed a second care, and that certainly he himself had
intended to bring the whole work to the press again, had he
not been prevented by death.'"? '
These two editions were published by two several Popes,
and both commanded to be read and followed in their several
breves : Pope Sixtus disclaims all Bibles whatsoever, both
manuscripts and printed, of the vulgar edition, which did not
agree with his edition ad literam, to a letter. Pope Clement
professeth that his translation, although it be not absolutely
perfect in all points, yet without doubt it is more pure and
better corrected than any other that was published before it.
In conclusion, both agree that the " form of each must he in-
¦riolably observed without the least particle of the text added,
changed, or detracted."f ^
Now take your choice of which translation you please ; if
you allow Sixtus, it was corrected in many places by Pope Cle
ment ; if Clement's, you must incur the curse of his predeces
sor Pope Sixtus : if you will receive the vulgar translation,
which you term St. Jerome's, your cardinal tells you it is not
of his purest edition. Lastly, if you approve the yulgar edi
tion, declared by the CouncU of Trent, I say neither you,
nor all the Papists living, can resolve which is that vulgar
edition.

• Clem, in prsf. Sixti Bibl.
t Ne minima quidem particula mutata. Sixt. in Preef.

A PAIR OF SPECTACLES. 37
For a conclusion, either your vulgar translation before
Clement's time was corrupt, or in vain did Clement coramand
a correctorium to pass upon it, and to be read according to that
correction. The work of Lucas Brugensis, who was Uring at
that time, hath sufficiently discovered your corruptions in the
Bible of Sixtus, which in his time was " reputed for that only
edition confirmed by the Trent CouncU, commanded to be read
throughout all churches, and allowed by the consent of the
whole Catholic Church :" this Bible (I say) which for many
ages was reputed the only authentical edition in your Church, is
purged and corrected (I speak vrithin compass), in above 3000
several places. And as it hath been observed by a painful
labourer in that vineyard,* your translations in raany places are
flat contradictory to each other, (and he that believes contradic
tions beUeves nothing at all.)
From the charge in general, I wUl descend into particulars.
'¦¦ And first, I will give you an instance in the Old Testament.
We read in the 34th of Exodus, and the last verse, " The
! children of Israel saw the face, that the skin of Moses's face
shone:" your Sixtus' Bible in the vulgar translation twice renders
it,t "They saw his face horned;" but your Sixtus Senensis com
plains of Jerome, that contrary to the original he so translated
:it. Thus one whUe you leave Jerome's translation when it
favours not your palate, another while you excuse your own by
condemning of St. Jerome,(now whether it were a part of that
•corrupt translation which your men use, and Jerome himself
corrected, I dispute not) ; but (saith he), " therefore the Jews
;do scoff and hate us Christians, whensoever they happen to
;see the picture of Moses painted with horns, as though, ac-
: cording to their imagination, we thought him to have been a
deril."t
; Look upon the particulars in the New Testament. In the
;-3rd of Matthew, for repentance you translate penance, and by
jpenance you understand satisfaction for sins. So that when
ithe Evangelist saith, according to the Greek§ original repent,
you follow the Latin translation, which hath an ambiguous
; * Dr. James in his Bellum Papale.
J t Videbant faciem egredientis Moisiesse, Comutam. Sixt. Bibl. ibid. v.
29 et 35.
X Rident itaque nos, et execrantur Judaei quoties Mosen in nostris
Tempiis comuta facie depictum aspiciunt, quasi nos eum Diabolum quen-
dam, ut ipsi stulte interpretantur, esse putemus. Sixt. Senens. 1. 5. .\n-
not. 116. p. 368. S MtravoCirt.

38 AN ANSWER TO
construction, and say, Pcenitentiam agite, which your Rhe
mists translate " Do penance." And in the 9th of St. Matthew,
where he saith,* " I am not come to call the righteous, but
sinners to repentance," you translate, " I am not come to
call the just, but sinners," and leave out the word repentance
(which is in the original). And lastly, as if you were guilty
of a false translation in both, in the 1st of St. Mark, you
translate the words according to the original, and instead of
" Do penance," you rightly interpret, " Be penitent and
beUeve the Gospel."f
In the 1 1th of St. Luke, you have maimed and falsified the
Lord's Prayer. You say in this manner : " Father, sanctified
be thy name, thy kingdom come, our daily bread give us this
day, and forgive us our sins, for because ourselves also do
forgive every one that is in debt to us : and lead us not into
temptation." In this absolute form of prayer, you have
omitted all these words : " Our — which art in heaven, thy
will be done in earth as it is in heaven, but deUver us from
evil." Thus Christ taught his disciples to pray in one manner,
and you in that place teach your disciples in another ; and
this is agreeable to your vulgar translation, but not to the
original. In the 1 1th to the Romans we read, according to the original:
" If it be of grace, then it is not now of works, for then
grace is no more grace : but if it be of works, then it is now
no grace, for then work is no more work."t Your Rhemists,
according to their vulgar edition, render it : " And if by grace,
not now of works, otherwise grace now is not grace ;" aud
leave out all the latter part of the verse, in these words;
" But if it be of works, then it is now no grace, for then work
is no more works ;"§ for what end led the reader judge.
In the first epistle to the Corinthians, we read according to
the original : " Let a man so account of us, as of the ministers
of Christ, and stewards of the mysteries of God;"|| your
Rhemists foUowing the Latin translation read, "Dispensers
of the mysteries of God." And howsoever these words might
be dispensed withal in some sense, yet by no means as you
force it. For when your proselytes do question your priests
•Matt.ix. 13. Eig iicravoiav. t Mark i. 15. t Rom. xi. 6.
§ ei Se el Ipyuiv, ovKeri eari x^piQ' e-ire'i ro epyov owKtri eariv epyov,
Grsec. Orig.
II Kai oiKovd/ioi's fivartjp'iiov Qeov. I Cor. iv. 1.

A PAIR OP SPECTACLES. 39
why they take away the cup from the lay people, with these
'words so translated you answer them, " We are the ministers
of Christ, and dispensers of the mysteries of God ;" and so by
consequence we may dispense with the sacramental cup, by
the authority of Scripture. Witness your Council of Trent
touching the Church's power of dispensing with the sacrament,
which professeth that the " Apostle doth plainly intimate
unto us a dispensation with the sacrament in those words men
tioned."* In the 15th of the Corinthians we translate according to
-the original : " Behold I shew you a mystery, we shall not all
-sleep, but we shall all be changed ;"t your Rhemists translate
it according to the vulgar Latin, flat contrary to the original,
«nd the meaning of the Holy Ghost : " Behold I tell you a
mystery, we shall all indeed rise again, but we shall not be
changed.''^
" In the 2nd Epistle to the Corinthians, we read according to
-the original : " Wherefore henceforth know we no man after
^he flesh, yea though we have known Christ after the flesh,
'yet henceforth know we him no more." Your Rhemists,
doubting these words may trench too far upon your natural
and carnal presence, have quite perverted the sense by their
last edition in these words :§ " Therefore we from henceforth
:know no man according to the flesh, and if we have known
:according to the flesh, but now know him no more." Here is
10 mention at aU of Christ, but the chief words (yea) and
[Christ), which are emphatically delivered by the Apostle, are
juite left out ; and I cannot conceive but it is done wittingly,
jecause you have carefully observed the errata upon the an-
aotations, but none upon the text itself.
In the 2nd of the Ephesians we read according to the
original, " We are his workmariship created in Christ Jesus
[into good works :" || your Rhemists following the Latin transla
tion deprave the text, saying : " We are created in Christ Jesus
in good works : which is no fit interpretation (saith your own
Verga), because we must beware lest that some take occasion
from the Latin to attribute the cause of their creation in
• Id autem Apostolus non obscure visus est innuisse, &c. Con. Trid.
Sess. 21. c. 2. X 1 Cor. xv. 21.
' X Rhem. Test. ib. [p. 466, nt supra.]
§ Rhem. Test, printed at Antwerp, an. 1621. in 2 Cor. v. 16.
II Ephes. ii. 10.— £Ti tpyoig dyadolg.

40 AN ANSWER TO
Christ, unto their foreseen good works ; than which nothing
can be more contrary to St. Paul's doctrine."*
In the 5th to the Ephesians according to the original we
read, " This is a great mystery,"t (speaking of Christ's mar
riage to his Church), your Rhemists, to prove matrimony one
of their seven sacraments, follow the Latin translation and
say, " This is a great sacrament ;"J whereas your Cardinal
Cajetan tells us, " The learned cannot infer from hence that
marriage is a sacrament, for St. Paul said not, it is a sacra
ment, but a mystery."
Lastly, to maintain your image-worship, whereas we read
in the Hebrews according to the Greek, "Jacob blessed hoth
the sons of Joseph, and worshipped leaning upon the top of
his staff :"§ your Rhemists, according to the yulgar Latin, read
it, " Jacob dying, blessed every one of the sons of Joseph, and
adored the top of his rod."
Thus I have' given you a taste of the differences betwixt our
translations and your vulgar Latin ; now let the reader judge
which of those readings are most agreeable to the original. If
we inquire of your Rhemists, they tell us that "we have no
cause to complain of their translation unless we complain ofthe
Greek also." Nay, more, they have not only proclaimed it to
the reader, but they have outfaced the world in their Preface,]
that their " translation is so exact and precise, according to the
Greek, both the phrase and the word, that delicate hereti®
(for so they term us) therefore reprehend us of rudeness, and
that it followeth the Greek far more exactly than the Protes
tants' translations."
It is true, indeed, that sometimes you would seem to affect
the Greek, sometimes the Latin tongue in your translation;
but withal you hdve cunningly devised uncouth words and
phrases, and for this purpose only, that the Scripture may
seem hard and obscure to the common people, that they might
either take no pleasure in the reading them, or reap no benefit
for want of understanding them : as for instance ; ^" Not in
* Non satis commode vertit vulg. Interpret, &c. Vega opusc. de Mer,
et Justif. q. 6.
t MvaTr)pLOv tovto /liya. Ephes. v. 32.
X Cajet. Comment in hunc locum, [p. 140. Paris. 1532.]
^ Kai -irpoaeKvvTiaev e-rrl to uKpov Trig paftSov aiiToii. Hebr. xi 21,
Ij Preface to the Rliem. Test, [ut supra.]
II Rom. xiii. 13. Galat. i. 14. 24. Galat. iv. 17. 1 Pet. ii. 5. PbU.ir.
10. Ephes. vi. 12. 1 Cor. x. 11. Hebr. ii. 17. John vi. 54. John
xix. 14.

A PAIR OF SPECTACLES. 41
chambering and impudicities. I expugned the faith. They
emulate you not well, that you might emulate them. Be also
yourselves superedified. Once at length you have reflourished
to care for me. Against the spirituals of wickedness in the
celestials. But they are written to our correption. That he
might repropitiate the sins of the people. All shall be
docible of God. It was the parasceve of pasche." These
and such like are the exact and precise translations which you
so brag of, and for which we condemn you.
Now do you join to these English phrases, your falsifying
and corrupting the genuine sense of the Holy Ghost by your
Latin translation, and tell me if I may not truly retort your
assertion into your own bosom : " Scripture you have indeed,
but so mangled, corrupted, perverted by translation, that as
you have it, it is as good as nothing."
" But you have misinterpreted the Scriptures (say you) ac
cording to your own fancies."
Your bolt is soon shot, and if all your words were oracles,
and that ipse dixit were sufficient, your bare word (for other
proofs you have none) would easUy conclude us ; but I will
shew you so plainly, that without spectacles you may see that
these aspersions likewise reflect upon yourselves.
It was a question amongst your feUow Jesuits, whether Ja
cob Clemens, the Dominican, raight by authority of the Scrip
ture kiU Henry III. king of France ;* and one of your
Jesuits reasoned thus with hiraself: Ehud kUled Eglon, and
i therefore I may kill Henry ; for Eglon was a king, and so
is Henry ; Eglon signifies a calf, and Henry is a Calrinist ;
" and therefore assuredly I may murder him by Scripture."
: I hope you ¦will confess that this Jesuit, although he were
of your society, did interpret the Scripture according to his
: own fancy. In like manner your Patriarch of Venice concludes
seven sacraments from the words of Scripture, and I conceive
it is according to his o-wn fancy : " That (saith he) which
Andrew spake,f There is a boy which hath five loaves and two
fishes, must be understood of the rank of St. Peter's succes-
- sors ; and that which is added, Make the people sit down ;
signifieth, that salvation must be offered them, by teaching
them the seven sacraments." And whereas the Prophet David
• Bp. Barloe's Defence of the Articles, in his Preface, p. 7.
t Inn. GentU. exam. ConcU. Trid. 1. 4. n. 26. Sess.

42 AN ANSWER TO
saith : " Thou hast put aU things under his fee :" Antoninus*
your archbishop of Florence, about two hundred years since
expounded those words in this manner : " Thou hast made all
things subject to the Pope ; the cattle of the field, that is to
say, men Uring in the earth ; the fishes of the sea, that is to
say, the souls in purgatory ; the fowls of the air, that is to say,
the souls of the blessed in heaven :" whether this exposi
tion be according to the sense which the Catholic Church
holdeth, or according to his own fancy, let the reader judge.
To come nearer to you : Moses saith, " God made man after
his image :" Pope Adrian inferreth, " Therefore images must
be set up in churches." t St. Peter saith, "Behold here are
two swords :" Pope Boniface concludes, " Therefore the Pope
hath power over the spiritual and temporal.''^ St. Matthew
saith, " Give not that which is holy unto dogs :" Mr. Harding
expounds it, " Therefore it is not lawful for the vulgar people
to read the Scriptures."§ It was said to St. Peter in a vision,
" Arise, kill, and eat :" your Cardinal Baronius hence infers,
"The Pope is Peter, and the Venetians are the meat which
must be killed and devoured." || To let pass those far-fetched
and extravagant senses of Scriptures which your learned men
vrire-draw for your Romish doctrine. It is the Word of God,
" Go to my servant Job and he vrill pray for thee :" therefore
there is an invocation of saints in Scripture. " Give us this
day our daily bread :"^ therefore the bread must be given to
the common people, and not thecup. " Our Sariour opened
the book of the Prophet Isaiah, and afterwards closed it:"**
therefore prayer and serrice in an unknown tongue is com
manded by the Scripture.ff These and such like false glasses
you temper for your Spectacles, to deceive your poor ignorant
proselytes with the name of Scripture ; and for fear they
should make any doubt of the right interpretation of them,
your Cardinal Hosius protesteth to all Romanists, " If a man
have the interpretation of the Church of Rome of any place of
Scripture, he hath the very words of God, though he neither
know, nor understand, whether, nor how it agreeth with the
• Anton, in Sum. part. 3. tit. 22. c. 5.
t Whitak. et Camp. Rat. 9. X Extra, de Major, et Obed.
§ Jewel's Def. p. 52. || In -roto Baronii contra Venetos.
IF BeUar. de Sanct. Beat. 1. 1. c. 10.
*• Roffens. adver. Luther. Art. 16.
-ff Ledis. de divinis Script. Quavis lingua non legenda. cap. 22.

A PAIR OF SPECTACLES. 43
words of Scripture."* This puts me in mind of that excellent
passage of St. HUary, who speaking of the errors and heresies
crept into the Church in the days of Constantius, makes this
general complaint, which in these days is truly verified in the
Roman Church : " Faith is now come to depend rather on
time than on the Gospel ; your state is dangerous and miser
able ; you have as many faiths as wQls, and as many doctrines
as manners ; whUst faiths are either so written as you list, or
so understood as you will."-|-
I come now to your forbidden books, wherein the mystery of
iniquity shall manifestly appear : and first touching the sacred
Bible which is forbidden in the first place.
" The Bible (say you) is not so forbidden, but that it is in the
bishop's power to grant leave, if upon conference with the parish
priest or confessor of the party that desireth leave, he find him
to be such a one as may not incur danger of faith, &c., which
with any reasonable man may be counted sufficient liberty."
It is true, that by the fourth rule of Pope Pius IV. the
Bible may be licensed by the bishop, but the party must have
the license in writing : and withal it is decreed, | " If any
presume vrithout such license either to read or have it, unless
he come in first and give up his Bible to his ordinary, let him
not have the pardon of his sins." It is not lawful then to
read the Bible without a dispensation, but with a license any
man may read it : and " this (say you) is sufficient liberty for
any reasonable man." If I should grant you that which you
say, yet you are never able to make good that license : for
Pope Clement VIII. about thirty years after, upon this dis
pensation so granted, gives us to understand, that upon the
rule of Pius IV.§ " no new power was granted to the bishops,
or inquisitors, or superiors, to Ucense the buying, reading, or
keeping the Bible in the vulgar tongue ; seeing hitherto by
the command and practice of the holy inquisition, the
power of granting such Ucenses, to read or keep Bibles in the
vulgar language, or any part of Scripture, as well of the New
as the Old Testament, or any Sums or Historical abridgment
of the same in any vulgar language, hath been taken from
• Si quis habet interpretationem Ecclesiae Romanae, de loco aliquo
Scripturae, etiamsi — tamen habet ipsissimum verbum Dei. Hosius de
express© verbo Dei.
t Hilar. 1. 3. ad Constant, et 1. 1. ad Const, defunctum.
X Regula 4. in Indice Ubr. prohibit, p. 16, [p. 4. Romte, 1667.]
§ Observatio circa 4. Regulam, Ibid. p. 22. in fine ConcU. Trident.

44 AN ANSWER TO
them." Quod quidem inviolate servandum est ; and this is in
violably to be observed. You see, then, that howsoever your
Pius Pope gave a dispensation for the reading of the Scrip
tures ; yet Pope Clement his successor declared that licence
to be void and of none effect ; and that which concludes your
assertion for an untruth, it was by him decreed to be kept
without any dispensation or riolation.*
Thus touching the sacred Bible you have several transla
tions, upon several pains to be received, and both different each
from other in many hundred places. You have ranked the
sacred Bible amongst the books prohibited : and lastly, you
seemingly grant a licence for the ignorant to read the Scrip
ture ; and by another decree you abridge that licence so
granted. I proceed from the forbidding of Scriptures, to your
purging and falsifying of the ancient Fathers.
" As for Fathers (say you) it is most grossly false which the
Knight after the ordinary ministerial tune, stands canting,
that we blot out and raze them at our pleasures. What is it
then that these men would have ? What is it they can carp
at 1 Nothing but that they theraselves are stung, in that
hereby they are kept either from publishing their own wicked
works, or corrupting the Fathers at their pleasure ; and to
vripe away this blemish from themselves, would lay it upon
us." Thus you.
It seems you have been well acquainted with rogues and
sturdy beggars, who have taught you the term of canting, a
word proper for such kind of people : but whereas you say it
is grossly false that you blot and raze the Fathers, and that
therein we seek to wipe away the blemish from ourselves, and
lay it upon you ; for the better manifestation of the truth,
first look I pray upon the place where the corrupted Fathers
were printed, and see by whom they were licenced ; then hear
your own men witnessing their own confession of purging
them ; and lastly, peruse the places which I shall produce
razed and corrupted, and then tell rae if the mystery of ini
quity doth not closely work in your Roman Church, and that
the ancient Fathers are grossly falsified and notoriously cor
rupted by your own raen, even in the principal points of doc
trine controverted betwixt us.
First then we must observe, that corruptions and abuse of
ancient Fathers may be of three sorts : either by foisting into
* Inviolate servandum.

A PAIR OF SPECTACLES. 45
the editions bastard treatises, and entitling them to the Fa
thers ; or by falsifying their undoubted treatises by additions,
detractions, or mutations ; or lastly, by alleging passages, and
places out of them, which are.not extant in their works. And
of all these three kinds your men are guUty, as it shaU appear
by instances in their several ages, for the first eight hundred
years. First, concerning the purging of Fathers, your Sixtus Se
nensis, in his epistle dedicated to Pope Pius V., amongst his
many and famous deeds, recounts this for one of the greatest :
That "he caused the writings of all Catholic authors, but
especially those of the ancient Fathers, to be purged."* And
Gretzerus your Jesuit, proclaims it by way of justification :
" If it be lawful to suppress or inhibit whole books, as namely
TertulUan and Origen, then it is lawful likewise to suppress a
greater or lesser part of one, by cutting out, razing, blotting
out, or by omitting the same simply for the benefit of the
reader."t And Possevine, yonr Jesuit, tells us, " that manu
script books are also to be purged as well as printed ;"J which
shews your good intention to the ancient writers. I may add
to these, that you do not only purge and corrupt the Fathers
(as shall appear in matter of fact in several ages), but you
forge bastard epistles in the naraes of ancient bishops, and you
thrust counterfeits into the chair of the true and Catholic
doctors. Peter Warbeck is taken for Richard duke of York,
and obscure authors, as namely Dorotheus, Hormisda, Hermes,
Hypolitus, Martialis, and other counterfeits, for famous writers,
and aU to supply your defects of doctrine in the orthodox Fa
thers. Severinus Binius hath published certain decretal epis
tles in the names of Clement, Anacletus, Evaristus, Sixtus,
and many others, to the number of thirty- one, all Bishops of
Rome ; insomuch, as their epistles are cited by BeUarmine, by
Peresius, by Coccius, by Baronius, by your Rhemists, for
several proofs of your Trent doctrine. Gratian saith, " they
are of equal authority vrith Councils :"§ nay more, he labours
to prove out of St. Augustine, that those " decretal epistles"
* Expurgari et emaculari curftsti omnium Catholicorum Scriptorum,
praecipue veterum Patrum scripta. Sixt. Senens. in Ep. Pio 5.
t Gret2. 1. 2. c. 10.
} Ad istos enim quoque purgatio pertinet. Possev. 1. 1. Biblioth. se
lect, c. 12.
§ Grat. Dist. 20. Decretales. [p. 88. tom. 1. Lug. 1671.]

4fi AN ANSWER TO
were reckoned by him amongst the " Canonical Scriptures ;"*
and yet by the several confessions of your learned ¦writers are
adjudged to be all counterfeit. And without doubt, their
leaden-style, the deep silence of antiquity concerning them,
the Scriptures alleged by them after St. Jerome's translation
(being long before his time), do easily conrince them of false
hood. Antoninus Contius, the king's Professor of Law in the
University of Bruges, tells us that he brought many reasons
in his Preface, and notes upon your Canon Law, which was
printed at Antwerp,t by which he proved, and shewed mani
festly, that the epistles of the Popes who were before Sylvester|
were all false and counterfeit. The Preface, vrith the reasons
alleged against it, is now razed and purged ; and Plantin the
printer gives this answer for it, " The censor who was to over
see the printed books would not suffer it to pass, and what
became of it he remerabered not, nor knew how to procure it."§
Thus your men are not only ashamed to publish their bastard
epistles, and equal them to the Word of God, in behalf of your
new doctrine, but you censure also and purge your own men
for condemning such lying inventions.
Whether to forge a false deed, or to raze a true one, be the
greater fault, is not greatly material, for your own men are
guUty of both. And lastly, when neither purging, nor falsi
fying will serve the turn (which you have practised in books
set out the first 800 years), you bring a prohibition against all
authors, priests, and professors in the bosom of your own
Church, which testify the truth of our doctrine, and enjoin
them silence by 'yonr Index Expy,rgatorius, by cutting out their
tongues, and refining them vrith a new impression ; and this
hath been your ordinary practice, for the last 800 years. I
will give you instances in both, and so I come to the second
age- In the second age, Ignatius, bishop of Antioch witnesseth
the antiquity of our doctrine ; he shews that our communion
in both kinds was practised in his days : " There is one bread,"
saith he, " broken for all, and one cup distributed to aU."||
In your edition, printed at Cologne, you have quite altered the
• Distinct. 19. in Canonicis. [p. 84. tom. 1, ut supra.]
t An. 1570. t Silvester, An. 314.

§ Raynold. et Hart. cap. 8. divis. 3. p. 451.
11 'Ev -iroTtipiov ToXg 'oXoig SuvtjiriQTi. Igi^

Ignat. Ep. ad Philadelph.

A PAIR OF SPECTACLES. 47
sense by a corrupt translation, saying, " One cup is distributed
for all ; and in the margin, Una eucharistia ut endum. And
that your corruption may not want an advocate, your Cardinal
Bellarmine tells us ; " There is not much credit to be given to
the Greek copies, for the Latin reads it otherwise :" * by
which reason, a man may appeal from the original to a trans
lation; which is a thing unheard of.
Again, whereas he saith in the same epistle, "O ye Virgins,
in your prayers set Christ (only) before your eyes, and his
Father, being enlightened by his Spirit :"t hereby teaching
that we ought to direct our prayers to the Trinity only, and
not to saints and angels ; your men in the late edition printed
at Lyons, J by their corrupt translation have left out the word
precibus, and thrust in animabus, souls for prayers, by which
change of words, the sense and meaning of the Father is clean
perverted. It foUoweth further in the same page, in speaking
of Peter and Paul, and other Apostles, who betook themselves
to a married Ufe, Severinus Binius in his Annotations upon this
place, tells us that those words, viz. " Peter and Paul, and
other Apostles, betook themselves to a married life, ought to be
razed out, because," saith he, " it is probable the Grecians in
honour of marriage, corrupted the text ;" a fair warning for
us to take notice, that in after editions that passage may also
be clean left out.
In the third age, TertulUan paraphrasing upon the words
of Christ, § " The flesh profiteth nothing," saith, " It is the
spirit that quickeneth, the fiesh profiteth nothing, (namely) to
quicken :" your Tertullian, printed at Paris, hath quite per
verted the meaning of the Father, and causeth him to speak
flat contrary both to himself, and to the sense of Christ, in
these words : " the flesh profiteth nothing (but) to quicken." ||
St. Cyprian, bishop of Carthage, is falsified and corrupted,
for the circumgestation of your sacrament, and the Pope's
supremacy. In his tract of patience he teUs us, ^ Post gus-
* Unus Calix, qui pro omnibus nobis distributus est. Bib. P.P. tom. 1.
Colon. Agripp. An. 1618. p. 85. BeU. de Euch. 1. 4. u. 26.
t Ignat. ibid, ut supra.
X Ignat. Lugdun. impres. An. 1572.
§ Caro nihil prodest, ad vivificandum scUicet. Tert. de Resurrect.
carnis, u. 37. [p. 347. Lutet. Paris. 1664.]
II Caro nihU prodest sed ad vivificandum. Tertul. Parisiis apud Michael-
em Julianum. an. 1580. p. (Mihi) 47.
U Nee post gustatam Eucharistiam, manus gladio et cruore maculentur.

48 AN ANSWER TO
tatam Eucharistiam, &c. " After the eating of the eucharist,
the hands are not, or ought not to be defiled -with blood."
In your Cyprian printed at Paris. and Cologne, your men have
wittingly altered the words, saying Post gestatem Eucha
ristiam ; * and so by transmutation of one letter, do cite this
place for the circumgestation of the sacrament : whereas the
ceremony of carrying about the eucharist, was not known in
raany hundred years after Cyprian's time. But Pamelius, a
canon of the church of Bruges, and licentiate in divinity,
returns this answer in defence of it, f " Forasmuch as the
eucharist cannot be tasted with the hand, but was wont
anciently to be carried with the hand, I thought it best to
change the word tasting into carrying ; which I borrowed
from an ancient copy in Cambron abbey." The word then
we see was changed by his own confession, and the Cambron
copy is brought for the defence of this forgery, which differing
from all other copies, raay be justly suspected. For his reason
that we " taste not with our hand," it is frivolous ; for St.
Cyprian saith not, gustatam manu, but siraply gustatam;
which taste yet was not without taking the sacrament into the
hand. You have heard Pamelius's confession : now let us hear what
Manutius hath done in publishing of St. Cyprian; for Pame
lius tells us, that St. Cyprian, printed at Rome by Paulus
Manutius in the year 1563, is a much more bettered and cor-
Sic Cypr. Parisiis apud Petrum Drovart. in vico Jacobaeo, An. 1541. fol. 89.
[James refers to the statement of Dean SutcUfFe, viz. " The truer reading
is that ofthe Louvaine, anno 1577, which for gustem-us read gestemes: we
should bear him both in our minds and bodies. And thus it is read in the
lesser of Antwerp, 1583, in octavo ; thus in the greater of Cologne, 1546,
in foUo ; and thus we find it in the written copies of BaUiol coUege, and
in his Grace's Library at Lambeth." — James's Corruption of the Fathers,
p. 151, 1843. Lond. I have examined this passage in an edition pubUshed
at Venice, 1728, and found the word '¦ gestatam," with, however, the fol
lowing admission, added iu a note : " Omnes veteres editiones et sexde-
cim libri veteres, etiam Sequierianus, habent g-mtatam, octo et in his
Veronensis, gestatam. Istam vero leetionem Pamelius retuUt in contextum,
eam videiicit ob causam quod manu uon gustetur eucharistia sed olim
gestari soUta sit in manu." — Ed.]
* Nee post gestatam eucharistiam, etc. Cypr. de bono Patientise,—
Impress. Parisiis apud Claudium Chapelet. Via Jacobae. An. 1616. p. (Mihi)
316. t Cum manu non gustetur eucharistia, s;d oUm gestari consuetasit,
prorsus iUud ex Cambrensi codice substituendnm duxi, pro eo quod erat
gustatam. — Annot in Ub. de bono Patient, pag. (Mihi) 321.

A PAIR OP SPECTACLES. 49 ¦
rected edition than any other:* and accordingly, your learned
priest, Mr. Hart, assures us that, " Pope Pius IV., being de
sirous that the Fathers should be set forth and corrected per
fectly, sent to Venice for Manutius, a famous printer, that he
should come to Rome to do it ; and to furnish them better
with all things necessary, he put four cardinals, vrise and vir
tuous, in trust with the work ; and for the correcting of Cyprian
especially above the rest, singular care was taken, by Cardinal
Baromseus, a copy was gotten of great antiquity from Verona,
and the exquisite diligence of learned men was used in it."t
These testimonies make a fair show of sincere and plain deal
ing; and no doubt if there were not double diligence used by
them, the Roman Cyprian doth exceed all the rest, and is
freest from corruption. That the truth thereof may appear,
let us look into St. Cyprian's book touching the Unity of the
Church.f Whereas the ancient and true Cyprian saith, " The
rest of the Apostles were equal unto Peter both in honour and
power ;" the Roman Cyprian, printed by Manutius, and your
late Paris Cyprian, § hath added these words, " the primacy is
given to Peter." And whereas the ancient Cyprian saith,
" Christ did dispose the original of unity beginning from one;"
the Roman and Paris have added, " He appointed one chair." ||
And whereas the ancient Cyprian saith, " The Church of
Christ may be shewed to be one ;" the Roman and Paris have
added, "and the chair to be one."|[ And because the chair
may be as well applied to the bishop of Carthage as to the
bishop of Rome, the Paris Cyprian hath added, " Peter's
chair."** And whereas it was in Cyprian, even in the Roman
print too, " He who withstandeth and resisteth the Church,
doth he trust himself to be in the Church ?" the Paris Cyprian
addeth, " He who forsaketh Peter's chair, in which the Church
was founded, doth he trust himself to be in the Church ?"tt
* Indiculus Codicum in Cypriano.
t Hart and Raynolds, u. 5. divis. 2. p. 167.
X De Veritate EcclesiiE.
i Cypr. Parisus apud Claudium Chapelet. An. 1616.
' II Unam Cathedram constituit. p. 254.
IT Cathedra una constituitur. ib.
*• Cathedram Petri. Ibid.
tt Qui Cathedram Petri, supra quam fundata est Ecclesia, deserit, in
Ecclesia se esse confidit 1 — Ibid. [See Mr. James's observations on these
¦corruptions, p. 75. Lond. 1843. Mr. J. says, "Ihave seen eight very
' ancient manuscripts, and can speak of my certain knowledge that none of
these have any such matter," p. 82. In an explanatory note, he adds,
yoL. y. J!

50 AN ANSWER TO
Now, as you have heard that Manutius hath added, and
forged much in his Roman edition, for the Pope's supremacy;
so Ukewise you shaU observe, that he hath razed and purged an
ancient record and special eridence, against the universality
and supremacy ofthe bishops of Rome ; it is an epistle written
by FirmUianus, bishop of Csesarea, to St. Cyprian (which St.
Cyprian translated into Latin, as your Pamelius doth confess),
wherein he professeth, that he is justly moved with " indigna
tion at the manifest foUy of Stephanus (then Bishop of Home)
that boasting so much of his bishopric, and that he hath the,
succession of Peter, upon whom the foundation of the Church
was set ; brings in many other rocks," &c.* He bids him
" not deceive himself, he hath made himself a schismatic by
separating himself from the communion of the ecclesiastical
unity ; fbr while he thinks he can separate all from his com
munion, he hath separated himself only from all."t He taxeth
him for calUng " St. Cyprian a false Christ, a false Apostle^
and a deceitful workman ; which he himself being gmlty of,
and privy to himself that those terms of right belong to him
self; by way of prevention, he objected them to another."!
Touching these several additions and extractions, Pamelins
(by whom the Antwerp and Paris Cyprian were set forth),
first excuseth Manutius for adding the words in his Roman
print ; and teUs us, they were found in a written copy of the
Cambron Abbey in Hannonia, which was the best of aU the
copies he had; and therefore, he said, "We were not afraid to
insert that reading into the text."§ Yet Manutius himself
professeth, he perused five-and-twenty printed and manuscr^
copies, which had none of those additions ; and as touchi^
the epistle to, or from FirmUianus (which proves a resistance
anciently made against the usurped power ofthe Pope), Fame-
Uus thinks it was left out purposely by Manutius ; and, saith
he, " Perhaps it had been more vrisdom it had never been set
out at aU : (but withal, he addeth) because Morelius did pub-

" Two copies in the great Ubrary in Lambeth, two in New
Oxford ; one in Lincoln College Ubrary, another in the public library, Sie
seventh at Salisbury in the old library, the eighth at Benet College (CotjH
Christi) in Cambridge." p. 82. — Ed.]
* Atque ego hac in parte juste indignor, ad banc tam apertam et mani.
festam Stephani stultitiam. — FirmUian. Cyp. S. Ep. 75. p. 203.
t NoU te feUere, siquidem Uie est vere schismaticus. Sec. p. 204.-
X Insuper et Cyprianum Pseudo-Christum, et Pseudo-Apostolnm, et
dolosum operarium dicere, qui omnia in se conscius prsevenit, &c. p. 205.
§ Non sumos veriti in textum inserere.

A PAIR OF SPECTACLES. 51
lisb it before me, I thought it not fit to let it pass, but print
it."* Now, let us look back and examine the reason of these seve
ral editions and falsifications. Mr. Hart saith, that the addi
tions were taken from a very ancient copy gotten from Verona;
PameUus saith, they were borrowed from a manuscript in the
Cambron Abbey in Hannonia : but in twenty-five copies, the
additions were not to be found. Mr. Hart saith, the true
copy was printed at Rome by the Pope's command, and with
the adrice of rirtuous and vrise men, to be perfectly corrected,
and free from all spots. PameUus saith, it was better than any
other ; but withal, it was not so exact, but that the old pro-
' verb might take place, " the latter is commonly the better."
' Lastly, touching the razing out the epistle of FirmUianus, Pame-
' Uus concludeth that his copy (which doth cite it), " is so per
fect, that, be it spoken without envy, there vrill need no further
recognition ; yet haply (saith he), it had been better it had
never come forth."f
Thus you may discern, what forgeries are used by your men,
to support the circumgestation of your sacrament, and the
Pope's supremacy ; which is a main pillar of your faith : and
this may serve to shew your falsifications and forgeries in the
third age.
In the fourth age. The first General Council of Nice is
forged by Zozimus bishop of Rome, in behalf of his own
supremacy. The pretended canon is this :f " Those who in
the Nicene Synod gave their sentence concerning appeals of
bishops, said in this manner : If a bishop shall be accused, and
the bishops of his own province shaU thereupon condemn and
^degrade him, if he think fit to appeal, and thereupon fly to the
most holy Bishop of Rome, if he be pleased to have the hear
ing of it, the bishop is to write to the bishops adjoining, and
let it be at his pleasure to do what he vrill, and as he in his
judgment shaU think fittest to be done." This canon is not to
be found either in the Greek or Latin copies of the Nicene
CouncU ; and those canons in aU were but twenty. It is true
that you pretend that there were in all sixty canons, whereof
'forty were burned by the Arabians (amongst which this canon
was one). But if they were extant, how were they burned?
* Argnmentum, Ep. 75. p. 198.
t Indiculus Codicum iu initio Cypriani.
X In ConcU. Carthag. c. 1. Binius. [p. 889. tom. 1. Lutet. Paris. 1636.]
E 2

52 AN ANSWER TO
And if they were burned, how came you to the knowledge of
them ? The truth is, " their bastardy (saith Contius, your
lawyer) is proved even by this, that no man, no not Gratian
himself, durst allege thera."*
Eusebius Csesariensis, bishop of Caesarea, is corrupted to
prove the Pope's supremacy : in the Basle print, translated by
Ruflnnus, he saith, " Peter, James, and John, after the as
sumption of our Saviour, although they were preferred by him
before all the rest of the Apostles, yet did they not challenge
the honour of primacy to themselves, but appointed James,
which is called Justus, to be bishop of the Apostles.' 'f In
your Cologne edition you have altered the sense in this man
ner : " Peter, James, and John, when they had obtained of our
Lord a high degree of dignity, they did not contend about
glory and honour amongst themselves, but with one consent
made James bishop of Jerusalera. "f Thus the true and an
cient Eusebius saith Peter and the rest did not challenge the
honour of primacy ; the latter saith, they did not strive about
glory and honour ; the ancient saith, they appointed James,
which is called Justus, to be bishop of the Apostles; the
other saith, they nominated Justus bishop of Jerusalem.
This authority is so pregnant against the Pope's jurisdiction;
claimed from Peter, that Bellarmine hath nothing to answer
but this : " Although those words be found in the Basle print,
translated by Rufiinus, yet in a Cologne print, translated anf
published by a Roman Catholic, the word primacy is not to
be found ; and instead of the words (bishop of the Apostles):
are inserted, bishop of Jerusalem." § The cardinal doth not
complain that Ruffinus' translation was false and corrupt (for
they are the words in the original of the ancient Eusebius)'
neither could he say truly, that the Cologne was translated by
* Raynold. chap. 9. divis. 2, p. 575.
+ Euseb. impr. BasiUse ex Officina Henr. Petrina, Ruffino Aquiliensi
Interprete. Sed Jacobum, qui dicebatur Justus, Apostolorum Episeopum
statuerat.— Eus. 1. 2. Eccl. Hist. c. I.p. 677.
t Petrum, Jacobum, et Johannem, non de gloria et honore contendisse
inter se, sed uno consensu. Jacobum Justum Hierosolymonum Episcopmli
design^sse. Colouiae AUobrogum, excudebat Petrus de la Roviere. Aunt
1612. § Bellar.de Rom. Pont. 1. 1. u. 26. [p. 331. tom. Prag. 1721.-
" Nam etsi in BasUeensi codice versionis Ruffini, habeantur verba, qua
supra citavimus, tamen in codice Coloniensi, ab homine Catbolico verso
et edito, non habetur nomen pri-mat-us, et pro ilUs verbis : Apostolm*
Epuicopum, habetur, Hierosolymo-mm JEpiscopum."  En.]

A PAIR OP SPECTACLES. 53
a Catholic, for indeed it is the property of an heretic to falsify
and corrupt the text. And thus you have done in your Cologne
edition, where you have altered the sense in that manner.
Eusebius Eraissenus, bishop of Emesa in Syria, is forged by
Gratian for the doctrine of transubstantiation ; his words are
these : " Christ the invisible priest, turned the risible creature
into the substance of his body and blood, vrith his word and
secret power, saying. Take, eat, this is my body ;"* whereas
there are no such words to be found in aU his works.
The Council of Laodicea is falsified in favour of your invo
cation of angels. The words of the original are these :
" Christians ought not to forsake the Church of God, and de
part aside and invocate angels, and make meetings, which are
things forbidden. If any man therefore be found to give
himself to this privy idolatry, let him be accursed."f Now
in the same CouncU, pubhshed by James Merlyn and Friar
Crab, by transmutation of a letter, you are taught a lesson
contrary to sense and reason, saying, " It is not lawful for
Christians to forsake the Church of God, and go and nominate
or invocate angles, or comers, and make meetings ;"f and thus
angeli are becorae anguli, angels are become angles, or comers,
as if truth did seek comers, when so fair an eridence is brought
against invocation of angels.
St. Basil, the great archbishop of Csesarea, was forged by
Pope Adrian I. at the second Council of Nice, for the worship
of images ; his words are these : " For which cause I honour
and openly adore the figures of the images (speaking of the
Apostles, Prophets, and Martyrs) and this being delivered us
by the Apostles, is not prohibited ; but in all churches we set
forth their histories. "§ This authority was cited by Pope
Adrian, in the name of Basil the Great in his Epistles ; when
* Grat. Dist. 2. de Consecrat. Quia corpus, fol. (Mihi) 432.
t Oil Set Xpiariavovg lyKaTokei-ireiv Trjv EKKXtiaiav tov Oeov, ica'i
a-irievai, icai AyyeXoufi dvo/idZeiv, &c. Cone. Laod. Can. 35. Bin. tom. 1.
p. 245.
X Quod non oporteat Ecclesiam Dei reUnquere, et abire, atque angelos
)iominare, et congregationes facere. Merlin, tom. 1 . ConcU. edit. Col. an.
1530. f. 68. Crab. edit. an. 1538. Colon, fol. 226. Veritas non quffirit
'Angulos. [Bellarmine gives the word angelos and not angulos. De Sanct.
Beatit. lib. 1. cxx. p. 41 7. tom. 2. Prag. 1721.— Ed.]
§ Pro quo et figuras Imaginum eorum honoro, et adoro, et veneror spe-
>iaUter, hoc enim traditum est a Sanctis ApostoUs, nee est prohibendum ;
*ic ideo in omnibus Ecclesiis nostris eorum designamus Historias. Citat.
'lb Adriano in Synod. Nie. 2. Act. 2, p. (Mihi) 504.

54 AN ANSWER TO
as in all his epistles, of which are extant one hundred and
eighty, there are no such words to be found.
St. Jerome is likewise forged for the same doctrine, and by
the same Pope ; the words in the epistle are these : " As God
gave leave to the Gentiles to worship things made with hands,
and to the Jews to worship the carved works, and two golden
cherubims which Moses made ; so hath he given to us Chris
tians the cross, and permitted us to paint and reverence the
images of God's works, and so to procure him to like of our
labour."* These words (you see) are cited by your own Pope
at a General CouncU, as you pretend, for a point of your Rom
ish faith ; and yet there are no such words, nor the meaning of
them, to be found in either of those Fathers ; and vrithout
doubt there was great scarcity of true ancient Fathers to be
found at that time, to prove your adoration of images, when
your Pope was driven to shifts and forgeries : especially, when
your own Poiydore tells you,t that the worship of images, not
only Basil, but almost all the ancient holy Fathers condemned,
for fear of idolatry, as St. Jerome himself vritnesseth. This
puts me in mind of Erasmus's complaint, that the "same mea
sure was afforded to BasU, which he had otherwise observed in
Athanasius, Chrysostom, Jerome, that in the middle of trea
tises, many things were stuffed and forced in by others, in the
name of the Fathers."!
St. Ambrose, bishop of Milan, is falsified and corrupted.
Franciscus Junius, § as an eye-witness, tells us that at Leydenj
in the year 1559, being familiarly acquainted with Ludoricui
Saurius, corrector of the printing house, and going to visit
him, he found him rerising of St. Ambrose's works, which then
Frelonius was printing. After some conference had betwixt
them, Ludoricus shewed him some printed leaves, partly can
celled and partly razed, saying, " this is the first impression
which we printed most faithfully, according to the best copies;
but two Franciscan friars, by comraand, have blotted out those
passages, and caused this alteration, to my great loss and
astonishment." It may be the discovery of it by Junius might stay their
further printing of it, or else might be an occasion to call it in
* Sicut permisit Deus adorare omnem gentem manufacta, &c. Citatr
ibid. Ep. Adr. p. (Mihi) 506.
t Polyd. de Rerum Invent.
X Eras, in Pra?fat. Ub. de Spirit. Sanct. Bas.
§ Junius Praefat. in Ind, E.xpurg. Belg.

A PAIR OF SPECTACLES. 55
«
after the printing ; for otherwise, if that impression may be
had, it were worthy the examination. But for a proof of this
falsified Ambrose, Lessius the Jesuit teUs us, that Bolseck* doth
confess he saw the copy in the hands of a secretary; howsoever,
their later editions are sufficient proof of your manifold falsifi
cations. But I wUl speak of impressions (only) that have
been within my riew. First, to prove your succession in doc
trine in your ovra Church. Gratian tells us, from St. Ambrose,
" They have not the succession of Peter who have not the
chair of Peter ;"-|- and thus he hath changed fidem into sedem
— faith into chair. This forgery, in time, raay creep into the
body of Ambrose ; but as yet, the words of Ambrose are
agreeable to our doctrine — that is, f "they have not the suc
cession of Peter which want the faith of Peter." These be the
words of our true and ancient Ambrose, hereby declaring unto
us, and them, that they may have the see of Peter, and yet
want the faith of Peter.
Again, in his book of the Sacrament, St. Ambrose § saith,
" Make this oblation to be a reasonable and acceptable one
(quod est figura) which is a figure of the body of our Lord
Jesus Christ." Your Ambrose, || printed at Cologne, doth mince
those words, and saith (quod fit in figuram), as if it might
stand for a figure, but were no figure; and more particularly
in the Canon of your Mass, you cite aU those former words of
Ambrose to prove the antiquity of your mass, but you leave
out the latter (which is a figure ofthe body), and say, " Grant
that it may be to us the body and blood of our Lord Jesus
Christ."^ And lastly, that Ambrose might seemingly appear
to be yours, in the point of transubstantiation, whereas he
sheweth the power and wonders of God in creating all things
• Bolsecns dicit se in manibus Secretarii hoc testimonium vidisse, et
inspexisse. In disp. de Antichristo in Append. Nu. 49 et 53. Laurent.
Rever. Rom. Eccl. p. 190.
t Non habent Petri haereditatem qui Petri sedem non habent. Grat.
de Poenit. Dist. 1. c. Potest fieri, [cap. Ui. p. 1687. tom. 1. Lug. 1671.]
t Nou habent Petri haereditatem qui Petri fidem non habent. Ambr.
de Poenit. c. 6. tom. 1. p. 156. BasU. apud Joh. Frob. An. 1527.
§ Ambr. de Sacr. 1. 4. u. 5. tom. 4. p. 393. BasU. nt supra.
II Fac nobis banc oblationem ascriptam, &c. quod fit in figuram corporis
et sanguinis Jesu Christi. Amb. Colon. Agripp. An. 1616. tom. 4. p. 173
[The Paris edition, 1690. p. 371. tom 2, has the words quod est figura.—
Ed.] f Ut nobis corp. et sanguis fiat dilectissimi fiUi tui Domini nostri Jesu
Christi. Missale Parv. An. 1626. p. (Mihi) 82.

56 AN ANSWER TO
of nothing by his word only, and from thence concludeth, " If,
therefore, there be so great force in the speech of our Lord
Jesus, that the things which were not begun to be (namely, at
the first creation of all things), how much more is the same
powerful, to make that those things may still be the same they
were, and yet be changed into another thing?"* Here St.
Ambrose sheweth plainly, that the elements of bread and wine
are the sarae in substance as they were before, although they
are changed into another nature. Your inquisitors, knowing
well that such doctrine is flat contrary to their tenet, which
teach that the elements are not the things in substance they
were before consecration, have wisely left out, in their late
edition, two poor words, sint and ef, and accordingly the
sense runneth after this raanner : " How much more is the
speech of our Lord powerful to make that those things which
were, should be changed into another thing?" f And by this
raeans St. Ambrose, a Protestant, is become a mass-priest, and
with a clipped tongue lispeth transubstantiation. Friar Walden,
in writing against Wickliffe, cites this place by the halves {ut
sint et in aliud commutentur) , he would have the elements one
thing, and changed into another, but excludes the principal
words (qucB erant), shewing that they should be the same,
which they were before ;J and Lanfranc, long before him,
stormed at Berengarius, for citing this place out of St. Ambrose
in behalf of our doctrine, and cries out against him, 0 mentem
amentem ! ^c. "O mad mind! 0 irapudent liar ! now, truly
there are no such words to be found in all St. Ambrose's
works," &c.§ But there is an Ambrose lately printed at Paris,
which makes a great promise of integrity and purity, and yet
the words are corruptly printed, according to your other of
Paris and Cologne print.
In the fifth age, St. Chrysostom, archbishop of Constanti
nople, is razed and purged, touching the doctrine of the sacra
ment ; his words be these : " If, therefore, it be so dangerous
a matter to transfer unto private uses those holy vessels (in
• Si ergo tanta vis est in sermone Domini Jesu, ut inciperent esse qm
non erant ; quanto magis operatorius est, ut sint qua; erant et in aliud
commutentur? Idemde sacr. 1. 4. c. 4. Basil ut supra, p. 392.
t Ut qua; erant in aUud commutentur. Paris. An. 1603. et Colon.
Agripp. An. 1616. tom. 4. p. 173.
X Wald. desacr. Euch. tom. 2. o. 82. p. (Mihi) 138. b.
^ Ed. Parisiis, 1632. Ex. editione Romana ; in qua quae velvitiovel
incuria erant adjecta, sunt rejecta ; quis sublata, restituta ; quee transposita,
reposita ; quiE depravata emendata, etc.

A PAIR OF SPECTACLES. 57
which the true body of Christ is not, but the mystery of his
body is contained.)"* These latter words comprehended in the
parenthesis, in the editions of Antwerp and Paris, are wholly
left Out, there is no syllable of them to be seen ; for, indeed,
the author of that work saith negatively, that •' the true body
of Christ is not there," which overthrows the very ground of
your Popish presence ; and although your men make great
brags of antiquity, to prove your real sacrifice of the altar out
of St. Chrysostom ; yet in the 1 9th Homily upon St. Matthew,
where he terms it the "Sacrifice of bread and wine,"f they
being also privy to this evidence, as against their own doctrine,
in their edition at Paris, have taught him to speak the Trent
language, in these words : " It is the sacrifice of the body and
blood of Christ."f
Touching the testimony of dirine Scriptures, St. Chrysostom
is purged; he tells us in his 49th Homily, "That from the
time that heresies invaded the Church, there can be no trial of
Christianity, nor refuge for Christians, who are willing to
know the true faith, but to the divine Scriptures ; for at that
time there is no way to know which is the true Church, but by
the Scriptures only."§ This authority is wholly agreeable to
our doctrine, and thereupon these times of controversies and
heresies that have overspread the face of the Church, we say
with St. Chrysostom, those that be in Judea, let them flee to
the " mountains of the Scriptures." But what answer can be
made, think you, to the razing of so fair an eridence: behold
Bellarmine tells us, that this whole passage (as if it had been
inserted into St. Chrysostom by the Arians) "is blotted out of
the late corrected editions ;"|| and, as our learned Dr. Crakan-
thorpe, in his answer to Spalatto, observed, there is above 70
lines in the Antwerp edition, pubUshed 1637, purged in this
* Chrysostom Antwerpae apud Johannem Steelsium, An. 1537. Paris.
apud Johannem Roigny. An. 1543. et Paris, apud Audoenum Parvum.
Anno 1557.
•f- Sacrificium panis et vini.
J Sacrificium corporiset sanguinis Christi. Paris, apud Audoenum Par
vum. An. 1557. in c. 7. Matt. Hom. 19.
§ Nunc autem nuUo modo cognoscitur volentibus cognoscere quae sit
Ecclesia Christi, nisi (tantummodb) per scripturas. Idem. Homil. 49. tom.
2. p. mihi. 858. [c. 24. t. 6. p. 204. Paris. 1718.]
11 Totus hie locus, tanquam ab Arrianis insertus, e quibusdam Codicibus
nuper emendatis sublatns est. BeU. de verbo Dei, 1. 4. c. 11. [p. 124. tom.
1. Prag. 1721.]

58 AN ANSWER TO
Homily.* It seems, then, it is heretical doctrine to have
recourse to the Scriptures only, for finding of the truth ; hut
sure I am, it is the part of heretics to raze ancient records, and
to avoid the trial of their cause by the sacred Scriptures.
The fourth CouncU of Carthage (where St. Augustine was
present) is in part forged, in part razed : in the hundredth
canon it was thus decreed : " Let no woman presume to
baptize."t What answer therefore may we expect to this
canon? Binius, f the publisher ofthe CouncUs, expounds the
meaning of it thus : " The Council (saith he) doth decree
that a woman should not presume to baptize, that is, when the
priest is present :" on the other side, Peter Lombard§ and
Gratian, they have put in their exception (nisi necessitate
eogente), except it be in case of necessity : so that in the
absence of the priest, and in case of necessity, women may
baptize by the authority of your Church, notwithstanding the
Council's decree. And this is according to BeUarmine's con
fession : " Although (saith he) those words of exception (nisi
necessitate eogente) be not found in the tomes of Councils, yet
Peter Lombard and Gratian cite the canon in that manner ."||
And thus by your own cardinal's profession, your priests have
added that exception to the canon, to dispense vrith women
for administration of the sacrament, which is not found in the
Council. Again, the same Council is razed both by the compiler of
the decrees, and publisher of the Councils : for the Council'
saith in the forty-fourth Canon, " Let no clerk wear long hair,
nor shave his beard :"^ the Decretals, and your late Councils
published by Binius, have left out the word (radat) and have
quite altered the sense of the decree, and so your Church hath
* Crakenth. in Spalat. p. (mihi) 59.
+ Mulier baptizare non prtesumat. ConcU. Carthag. c. 100. [p. 730.
tom. 1. Lutet. Paris. 1636.]
X Binius ibid, in his Annot. [p. 732, ut supra.]
4 Pet. Lomb. 1. 4. Sent. Dist. 6. Grat. Can. Mulier de Consecr. Dist. 4.
II BeU. de Baptis. 1. 1. c. 7. [p. 141. tom. 3, ut supra. " Quamvis enim
non habetur in tomis conciUonim iUa exceptio, nisi necessitate eogente,
tamen ita canonem hunc citat Petrus Lombardus, Ub. 4. sent. dist. 6. et
Gratian can. mulier, de consecrat. dist. 4." — Ed.]
H Clericus nee comam nutriat, nee barbam radat. ConcU. Carth. Can.
44. [Binius gives the canon thus : " Clericus nee comam nutriat, *nec
barbam." The asterisk refers to the following note of his : " Qucedam
exemplaria fiabent additamentum hoc, sed radant, vel tondeat." Bijiny
then argues for his as the correct reading. Labbe accords with Binny.
Labbe ConcU. tom. 2. Lutet. Paris. 1671. — Ed.]

A PAIR OF SPECTACLES. 59
gone directly against the meaning of the Council in sharing of
priests. St. Augustine, bishop of Hippo, is both purged, and falsified
in favour of your doctrine. First, for the purging of him your
ovra men make this declaration : " St. Augustine was lately
printed at Venice, in which edition, as we have restored many
places according to the ancient copies ; so Ukevrise we have
taken care to remove all those things, which might either
infect the minds of the faithful with heresies, or cause them to
wander from the Catholic faith."* This public profession
your men have made, and accordingly the book was purged, f
as those who were present at that edition do witness in the
inscription of the book : J but let us return to the corrupted
editions in our riew.
St. Augustine, § in his twenty-second book of the City of
God and twenty-fourth chapter, is cited by Bellarmine || for the
proof of purgatory : yet in that chapter (saith Vives)^ " in the
ancient manuscript copies, which are at Bruges and Cologne,
those ten or twelve printed lines are not to be found :" and in
the twenty-second book and eighth chapter he tells us, " there
are many additions in that chapter, without question, foisted
in by such as raake practice of depraving authors of, great
authority." Touching forgeries and falsifications in particular : '' The
human nature of Christ is destroyed, if there be not given it,
after the inanner of other bodies, a certain space wherein it
may be contained." In your edition of Paris, printed by
Sebastian Nivelle,** this passage is wholly left out: this is
observed by Dr. Moulin, but the author so printed I have not
seen. But when neither adding nor detracting could make
good your transubstantiation. Friar Walden thought it the
surest way to forge a whole passage in the name of St. Augus-
* Augustinus nuper A'"enetiis excusus, in quo, praeter multorum locorum
restitutionem secundum coUationem veterum exemplarium, curavimus
removeri ilia omnia quae fideUum mentes haeretica pravitete possent inficere,
aut a CathoUca orthodoxa fide deviare. Prafat. Ind. Ub. prohibit, ad
Lectorem, Geneva' impress, an. 1629.
t In hunc modum est repurgatus, ut in libri inscripsione testantur qui
editioni praefuerunt. Ibid. p. 6.
X [See Clement's BibUotheque Curieuse, (tom. 2. pp. 268-73.) for a
long account of this expurgated edition. — Ed.]
§ De Civitate Dei, lib. 22. c. 24.
II Bell, de Purg. 1. 1. c. 4. [sect. 1. p. 330. tom, 2. Prag. 1721.]
1[ Lud, Vives in lib. de Civit. Dei, c. 8. ** An. 1571.

60 AN ANSWER TO
tine, which indeed strongly proves the very name and nature
ofit: the words are these ; "No man ought to doubt when
bread and wine are consecrated into the substance of Christ,
so as the substance of bread and wine do not remain, whereas
we see raany things in the works of God no less raarveUous,
A woraan God changeth substantially into a stone, as Lot's
wife ; and in the small workmanship of man, hay and fern into
glass. Neither must we believe that the substance of bread
and vrine remaineth, but the bread is turned into the body of
Christ, and the wine into his blood, the qualities or accidents
of bread and wine only remaining."* This forgery was judi
cially aUowed by Pope Martin V., and his cardinals, in their
consistory, and yet it savours rather of a glass-maker, than an
ancient Father : but what answer maketh Walden to this in-
yention ?t " I found it (saith he) and transcribed it out of
a very ancient copy written with a set hand." Thus one while
you add, another while you detract, another whUe you falsify
the ancient Fathers, if either they make for us or against you;
and yet you tell us, that we are guilty of corrupting the
Fathers. But above all, Gratian hath raost shamefully and
lewdly falsified St. Augustine, whom he hath made to say;
"The decretal epistles of the Popes are accounted in the
number of canonical Scriptures."!
The truth is, St. Augustine, in his book of Christian
doctrine, informs a Christian what Scripture he should hold
for canonical ; and thereupon bids him follow the greater part
of the Catholic Church : " Amongst which those Churches
are, which had the happiness to enjoy the seatsof the Apostles,
and to receive epistles from them." Gratian in the Canon Law
altereth the words thus : " Amongst which canonical Scrip
tures, those epistles are which the Apostolic see of Rome hath,
and which others have deserved to receive from her ;" and
* Wald. tom. 2. de Saeram. c. 83. p. (mihi) 141. Mr. James says,
" And if the Papists can shew us these words throughout all the ten tomej
of St. Augustine's learned labours, they shall bear the bell : but if they
fail in proof (as needs they must)', I think they will deserve the Whetstone.
It is thought that either Walden made it of his own head, or else lit on a
patch of Anselm or some such writer under the name of Augustine, wliich
was common in their abbeys, and is at this day confessed by their own
fellows," p. 121. Corruption of Fathers, Lond. 1843. — Ed.]
t Ego enim reperi et transcripsi de vetustissimo exemplari scripto
antiqua valdfe manu formats. Idem ibid.
X Inter Canonicas Scripturas decretales Epistolae connumerantur. Dist.
29. In Canonicis. fol. 19. A. [Dist. 19. p. 83. tom. 1. Lug. 1671.]

A PAIR OF SPECTACLES. 61
accordingly the title of the Canon is. Inter Canonicas Scriptu
ras, ^c. The decretal epistles of Popes are counted by St.
Augustine for canonical Scriptures. Now judge you what
greater forgery, nay what greater blasphemy can be derised,
or uttered against Christ and his Spirit, than that the Pope's
epistles should be termed canonical Scriptures, and held of
equal authority with the Word of God ; especially since by
your own raen they are censured as apocryphal and counterfeit
epistles. Your own BeUarmine, as a man ashamed of such
gross forgeries, would seem to excuse it : "That Gratian was
deceived by a corrapt copy of St. Augustine, which he had
beside him, and that the true and corrected copies have not the
words, as himself reporteth."* Thus Walden excuseth his
forgery by an ancient manuscript, the cardinal by a corrupt
copy ; and yet, by your cardinal's leave, this and raany other
such Uke forgeries stand printed in the Canon Law, no Index
Expurgatorius lays hold on them, notwithstanding he pro
fesseth " the work was purged and restored to its integrity,
by most learned men, by the comraand of Gregory XIII., in
the year 1580."t Your Alphonsus a Castro tells us, that
this shameful error ought to be made known to all men, lest
others by this abuse, take occasion to err in like raanner ; as
namely, Johannes de Turrecremata, and Cardinal Cajetan, who
both cited this place out of Gratian for the Romish faith, and
the Pope's supremacy, and yet no such thing is to be found iii
St. Augustine. f
The Council of Mileri,§ alias the African Council, is falsified
by Gratian for the Pope's supremacy : the words of the
Council are these : " Those that offer to appeal beyond the
* BeU. de ConcU. Author. 1. 2. c. 12. Primo. [p. 51. tom. 2, ut supra.
" Respondeo ad Gratianum dupUciter, Primum, cum esse deceptione ex
depravato codice, quem ipse habuit. B. Augustini, tribuit enim iUum
Canonem Augustine, Ub. 2. doctrin. Christian, cap. 8. Codices autem veri
et emendati B. Augustini, non habent, ut Gratianus refert, sed longe aliter ;
non enim Augustinus dicit epistolas eas esse scripturam canonicam, quas
ApostoUca sedes dare, vel accipere solet, ut Gratianus legit, sed judicium
de scripturis Sanctis pertinere ad Ecclesias, atque ad eas potissimiim,'quae
ApostoUcas sedes, vel epistolas accipere meruerunt," &c. — Ed.]
+ Idem de Script. Eccles. An. 1100. de Gratiano. Alph. advers. haereses,
1. 1. c. 2. in fine.
} Ad transmarina qui putaverint appellandum, a nuUo infra Africam
in Communione suscipiatur. [p. 868. tom. 1. Lutet. Paris. 1636.]
§ Bin. in ConcU. MUevit Can. 22. et Codex Can. Eccl. Afric. Can. 28.
V. Nisi forte ad ApostoUcam sedem appellaverint. Grat. causa 2. quest. 6.
Placuit. fol. (MUii) 153.

62 AN ANSWER TO
seas, let none within Africa receive them to communion,"
Gratian obserring that this was a strong evidence and bar to
the Pope's supremacy, according to his custom hath thrust
in these words into the canon, (" Except it be to the Apostolic
see of Rome." ) Now what saith BeUarmine to this falsifica
tion? he confesseth that some say, "This exception doth
not seem to square with the Council:"* I know not how the
squares go with your men at Rome, but I find that amongst
your party there is no rule without an exception ; especiallv if
it make against your doctrine.
St. CyrU bishop of Alexandria is purged in the text itself,
and is forged by Aquinas, for two principal points of faith, m.
transubstantiation and the Pope's supremacy : touching the
first he saith, " That we might not feel horror seeing flesh and
blood on the sacred altar, the Son of God condescending to
our infirmities, doth penetrate with the power of life into the
things offered (to wit, bread and wine), converting them into
the verity of his own flesh, that the body of life, as it were a
quickening seed, might be found in us."f Here is a fair evi
dence, or rather a foul falsification for your carnal presences
But what saith your own Vasques the Jesuit ? " Cyril's test
timony is cited by Thomas, but there is no such tract to be
found in all his works. "f
Again, touching the Pope's supremacy, he brings in St.
Cyril saying, " As Christ received power of his Father over
every power, a power most full and ample, that all things
should bow to him ; so he did commit it most fully and amply,
both to Peter and his successors, and Christ gave his own to
none else save to Peter fully, but to him he gave it. And the
Apostles in the Gospels and Epistles have affirmed in every
doctrine, Peter and his Church to be instead of God. And to
him, even to Peter, all do bow their head by the law of God,
and the princes of the world are obedient to him, even as to
the Lord Jesus. And we, as being members, must cleave unto
our head the Pope, and the Apostolic see : that it is our duty
to seek and inquire what is to be believed, what to be thought,
what to be held, because it is the right of the Pope alone to
* Haec exceptio uon videtur quadrare. Bell, de Pont. 1. 2. c. 24. [p.
374. tom. 1. Prag. 1721.]
t Aquin. in Catena in Ulud Luc. 22. Accepto pane, etc. [p. 290.tom.5.
Venet. 1775.]
} Citatur Cyrillus Alex, in Epistola ad Casyrium, quse inter ejus opera
non habetur, iUius tamen testimonium citat S. Thomas in Catena

A PAIR OP SPECTACLES. 63
reprove, to correct, to rebuke, to confirm, to dispose, to loose,
and bind."* Here is a large and ample testimony cited in the
name of an ancient Father for the honour and power of the
Universal Bishop. This passage is alleged out of Cyril'e
work intituled, " The Treasury against Heretics ;"t but whereas
there are fourteen books written by him of that title, there are
no such words to be found in the whole tract. But observe the
proceedings of your good saint ; he conceived the authority of
one Father (thcJugh rightly cited) was not a sufficient proof
for an article of faith, and thereupon, to make good his forraer
assertion, he summons 630 bishops, who (saith he) with one
voice and consent made this generd acclamation in the Council
of Chalcedon ; " God grant long life to Leo, the most holy,
apostolic and universal patriarch of the whole world."f He
teUs us further, it was decreed by the sarae Council, " If any
bishop be accused, let him appeal to the Pope of Rome, be
cause we have Peter for a rock of refuge, and he alone hath
right, with freedom of power, instead of God, to judge and try
the cause of a bishop accused, according to the keys which the
Lord did give him."' Without doubt this decree was a good
inducement for the Church of England to subscribe to the
Pope's supremacy (if you could make good this proof out of
the CouncU of Chalcedon), for it is one of the first four Gene
ral CouncUs, which we subscribe unto by our Acts of Parlia
ment. § But where are those words to be found in that
CouncU ? Your Pope Zozimus falsified a canon in the first
Council of Nice (as I have shewed), and your Pope's champion,
St. Thomas, hath falsified another, and both for the univer
saUty of the Pope, by which you may easily discern, that you
wanted antiquity to prove your faith, when your men are
driven to forge and feign a consent of many hundred bishops, iu
an ancient and General Council, || for the supporting of your
Lord Paramount, when as in truth it decreed the flat contrary
doctrine. Gelasius bishop of Rome is corrupted, where he condemneth
half communion as sacrUegious : his words are these ; " We
find that some receiving a portion of Christ's holy body, ab-

• Aquinas in opiisculo contra errores Graecorum, ad Urbanum quartum
Pontificem maximum, [p. 24. tom. 19. Venet. 1787.]
t Thesaurus adversus haereticos. tom. 2. p. 1.
X Aquinas in opusoulo, ut supra, [pp. 23, 24, ut supra.]
§ An. 1. EUzab. || See ConcU. Chalced. Can. 28. Act. 15.

64 AN ANSWER TO
stain from the cup of his sacred blood, which because they do
out ofl know not what superstition, we command therefore that
either they receive the entire sacraments, or that they be en
tirely withheld from them, because the division of one and the
self-same mystery cannot be vrithout grand sacrilege."*
Gratian, the compiler of the Pope's decrees, borrowed his
chapter out of that epistle of Gelasius (saith BeUarmine),
" and withal prefixed this title before it. The priest ought not
to receive the body of Christ without the blobd ;"t that is to
say, without the consecrated cup ; and yet by BeUarmine's
confession, " That epistle peradventure is not now extant :"|
and which is more, your Non confident priests do generally
corarait that sacrilege by receiring the consecrated bread with
out the cup, flat contrary to the decrees of the ancient Bishop
of Rorae.
In the sixth age, the second Council of Orange is falsified m
the behalf of your merits ; the words of the Council are these:
" We solemnly profess and believe, that in every good work
we ourselves do not first begin, and are helped afterwards by
the mercy of God ; but he Nullis preecedentibus bonis meritis,
no good merits of ours going before, doth first of all inspire us
with faith, and love twards hira."§ This CouncU condemned
the Pelagians for their doctrine of merits and free will : and
accordingly declared that we have neither free will of ourselves
to do good, neither any foregoing works to merit any thing of
ourselves ; and this is a safe and humble confession both of our
weakness, and God's good grace and raercy towards us. But
' ? Grat. de Consecr. dist. 2. c. Comperimus. Gelasius Papa Majoricoet ;
Johanni Episcopis. Ibid. [cap. 12. p. 1918. tom. 1. Lug. 1671. Thispas-
sage from Gelasius is misappUed by Gratian and not strictly corrupted.
Gratian having quoted this passage destroys its force by applying it only,
to priests. BeUarmine is evidently not satisfied altogether with that ap
plication, for he gives as a second solution of the difficulty, that Gelasira
condemned, only those who, according to the error of the Manicheans,
abstained from the cup, but this solution afibrds no true answer, for it
only shews that to abstain from the cup is a Manichean custom — a consi
deration which, identifying Rome with the Manichean heresy, does notab-
solve her from guilt. It is impossible that Gelasius could have used such
language, if communion in one kind had been lawful in his day.— Ed.]
t BeU. de sacr. Euch. 1. 4. c. 26. .S,
X Ea Epistola Gelasii, quae modo fortasse non extac. Ibid.
§ Hoc etiam salubriter profitemur et credimus, quod in omni opere
bono non nos incipimus, et postea per Dei misericordiam adjuvamuri sed
ipse nobis, &c. ConcU. Arausicanum, Can. 25. Bin. tom. 2. p. 639. [p.
831. tom. ui. Lutet. Paris. 1636.]

A PAIR OF SPECTACLES. G5
observe your Churchmen, for the defence of their merits, they
have falsified the Canon, and quite perverted the sense and
meaning of the Council ; and in the place of nullis meritis,
no merits, have inserted the word multis, many merits ; so
that the Fathers of the Council are taught to read a new
lesson, flat contrary to the ancient doctrine of the Church,
viz. " We solemnly profess that we first begin (many) of our
own merits going before," &c. than which assertion what can
be more arrogant, in assuming power to ourselves, and dero
gating from the goodness of our God.
In the seventh age, Gregory the great, bishop of Rome, is
falsified : his words he these : " The King of Pride is near,
and, which is a heinous thing to name, exercitus sacerdotum, a
whole army of priests is provided to attend his coming."* In
your edition of Antwerpt and Paris, for the word (exercitus)
you thrust in (exitus sacerdotum), so that whereas Antichrist
coming it is observed that an host of priests shall belong unto
him ; now on tbe contrary it is read, that at Antichrist's
coming there shall be an end of priesthood.
Now as you have detracted from Pope Gregory's doctrine
in one place, so likewise you have added to him in another,
for the honour of his See, and the Canons of your Church :
the words are these, ' ' Let not the reverence due to the Apos
tolic See be troubled by any man's presumption ; for then the
state of the members doth remain sound, when the head of
the faith is not bruised by any injury, and the authority of the
Canons always remain safe and sound, "f This was urged to
BlackweU the priest, by your Cardinal Bellarmine, as a prin
cipal testimony, contra jus regium ; and yet as it is observed by
a learned dirine, § these and many such particular passages are
inserted into the printed Gregory, which are not to be found in
the ancient manuscripts.
Again, in the former epistle St. Gregory is Ukevrise falsified
by Stapleton, in behalf of the Pope's supremacy : the words
of St. Gregory are these, "Certainly Peter is the first mem-
* Greg. Epist. lib. 4. Indict. 13. Ep. 38. p. (mihi) 146. b. [p. 744.
Paris. 1705. Cum privilegio Regis. — "Rex superbiae prope est, et quod
dici nefas est, Sacerdotum ei prceparatur exercitus. ' — Ed.]
t Edit. Antwerp. 1515. & Paris. An. 1521. fol. 384. in ^Edibus Fran-
cisci Regnault.
, X Greg. 1. 11. Indict. 6. Ep. 42. Citatur a Bel. in Ep. ad BlackweU.
contra jus regium. Vide Jacob. Regis opera, p. 262. et 279.
^ M. Stephanus.
VOL. y. V

66 AN ANSWER TO
ber of the universal Church, Paul, Andrew, and John, what
are they but heads of particular people ? and notwithstanding
they are all members of the Church under one head."* And
lest any should apply the narae of head to Peter, in his thirty-
sixth epistle, being the second epistle before this, he saith,
" All the merabers are joined to one head, Christ. "-j- Now ob
serve the addition and falsification of your learned Stapleton,
" Andrew, Jaraes, and John (saith he), were heads of severd
congregations, and all merabers of the Church under one
head, Peter."f And thus your Pope's creature hath left out
Peter in the first place, where he was made a member, aod
added the narae of Peter in the last place, to make him a
head. Again, Gratian, who was ever ready to supply all defects
for the Pope's title, hath given us an inexcusable forgery in
the name of Gregory, for the Papal power ; the trnth of it
was this ; when Anatolius, deacon of Constantinople, had
written to Pope St. Gregory, that the emperor commanded
another bishop to be chosen in the place of the Bishop of
Justiniana, by reason of his head-ache ; St. Gregory made this
answer, " You wrote unto rae, that our raost religious lord
the emperor commanded another to be chosen in the place of
our reverend brother John bishop of Justiniana, because of
the pain of his head ;"§ by which tenor S(>. Gregory shews that
the Popes obeyed the Princes' laws (so they were not against
their Canons). Now observe Gratian, he leaves out first the
words, " our most religious lord,"|| and instead of the empe
ror's name, he assumes the Pope's person, saying, "Your
lovingness wrote to me, that I should command another to be
chosen," whereas in those days, by the confession of Pope
Gregory, the emperors made the election ofthe bishops, and
not the Popes.
The sixth Council of Constantinople is falsified and cor-
• Greg. Regist, 1. 4. Indict. 13. Ep. 38.
t Omnia soli uni capiti cohaerent, viz. Christo. Ep. 36.
X Stapl. de princip. doctrin. 1. 6. c, 7.
^ Greg. 1. 9. Ep. 41. Indict. 4. p. 370. [lib. xi. p. 1135. tom. 2. Paris.
1705.] II Grat. causa 7. quest. 1. fol. (Mihi) 186. [Tn the Edition of 1671,
Lug. probably amended, it is given as follows — " Scripsit mihi tua di-
lectio, pussimum dominum nostrum reverendissimo fratri meo Joanni
primae Justinianae Episcopo pro aegritudine capitis, quam patetur, praeci-
pere succedi." — En.]

A PAIR OF SPECTACLES. 6/
rupted by Gratian; in the thirty-sixth Canon ofthe said Coun
cil it was thus decreed : " We determine that the See of Con
stantinople shall have equal pririleges and honour with the seat
of elder Rome, and in ecclesiastical matters be advanced as far
forth as it, being next unto it:" Gratian cites the former,
" non tamen in Ecclesiasticis (saith he), but not in matters ec
clesiastical," which is flat contrary to the meaning of the
CouncU. In the eighth age Venerable Bede was Uring, and taught
our doctrine touching the sacrament, but was afterwards
forged by Friar Walden, to prove the doctrine of transubstan
tiation against WickUfie; his words are these: "There the
form of bread is seen, where the substance of bread is not,
neither is any other bread there, but that which descends
from heaven ;"* this is alleged out of the book de mysteriis
Missce, in the name of Bede, when as in all his eight tomes he
never wrote or mentioned any such work.
The Council of Frankfort is likewise corrupted and falsi
fied, for the honour of your images ; for whereas Regino saith,
" The false Synod of the Grecians, which they made for the
defence of their worshipping of images, was rejected by the
bishops assembled at Frankfort, under Charles the Great ;"f
Binius,f the pubUsher of the Councils, declareth that the
acts of the second ¦ Council of Nice in the cause of images
was confirmed by it ; which is so far from truth, that he is
enforced to confess that therein he doth dissent, though un
willingly, from Baronius and BeUarmine : and indeed Bellar
mine professeth : " I could wish this opinion were true, but I
suspect it to be false."§ Again, to make the world believe that
the Synod of Frankfort condemned not the second Council of
Nice (the chief upholders of images), your men have razed
out Nice, and thrust in Constantinople, which altogether con
demned images : now therefore take a short riew of all these
your forgeries and corruptions.
In the first age you have depraved the Scriptures by your
• Ibi forma panis videtur, ubi substantia panis non est, nee est ibi,
inquit, peinis aUus quam panis qui de coelo descendit. Wald. tom. 2. de
Jsacr. c. 82. fol. (mihi) 138.b.
+ ConcU. Franckford. An. 794. Bin. p. (mihi) 141. [p. 183. tom. 6.
r Lutet. Paris. 1636.]
i X Bin. Not. in ConcU. Franc, p. (mihi) 164. b. [p. 184, ut supra.]
; § Quam sententiam optarem esse veram, sed suspicor esse falsam. —
C^BeU. de Imag. 1. 2. c. 14. §. Multi. [p. 454. tom. 2. Prag. 1721.]
F 2

68 AN ANSWER TO
false translations and corruptions ; and when all could not
serve your tum, you place the Bible amongst the books pro
hibited. In the second age you have forged epistles in the names of
thirty-one bishops of Rorae, which were none of theirs ; and
to suppress our doctrine touching the communion in both kinds,
and to uphold your invocation of saints and angels, you bave
corrupted Ignatius by a false translation ; and you would have
the record razed touching the marriage of priests.
In the third age you corrupt TertulUan for your transub
stantiation ; you falsify St. Cyprian for your circumgestation
of the sacrament, and your Pope's supremacy.
In the fourth age you corrupt Eusebius Csesariensis for the
Pope's supremacy ; you forge Eusebius Eraissenus for your
corporal presence ; you falsify the Council of Laodicea for
your invocation of saints and angels ; you forge St. Jerome
and St. Basil the Great for your worship of iraages ; you
falsify St. Ambrose for the Pope's succession in the Roman
see, and most corruptly for the doctrine of the sacrament.
In the fifth age you have razed two evidences in St. Chry
sostora, both which confirm our doctrine, the one concerning
the Lord's supper, the other concerning our trial by the Scrip
tures ; you have falsified the Council of Carthage for the bap
tizing of women, and for the shaving of priests ; you have
falsified St. Augustine for your purgatory, and for your doc
trine of transubstantiation, and your Pope's decretal epistles ;
you have forged the Council of Africa for the honour of your
Apostolic see ; you have forged St. Cyril for your transub
stantiation, and your Pope's supremacy.
In the sixth age you have corrupted the Council of Orange
for your doctrine of merits, and for the honour of your priest;
hood over secular powers.
In the seventh age you have razed Gregory the Great touch
ing the coming of Antichrist ; you have purged him in an
epistle which maketh against the Pope's supremacy ; you have
falsified the CouncU of Constantinople in your Pope's behalf.
Lastly, in the eighth age you have forged Venerable Bedeiu
behalf of your transubstantiation ; and you have falsified the '
CouncU of Frankfort in behalf of your" image-worship ; and
yet for aU this you are not ashamed to profess, " that for
ancient authors you note only what is amiss, but you neither '
raze nor blot out any thing ; that corner-correcting (say you)

A PAIR OF SPECTACLES. 69
we leave for such corner-companions as shun the light," p. 144.
What credit can be given to you or your Church, let the reader
judge, when as by your own confession, the " Trent Council
hath decreed it as a thing unlawful to change any thing in the
books of ancient CathoUcs, except a manifest error appear to
have crept in by the fraud of heretics or negligence of the
printer."* Sure I am you will confess that all these men
tioned corruptions are not errata, slips of the printer. And as
touching the fraud of heretics which did corrupt them, your
Trent Council (which made the decree) could not mean the
Protestants ; for in those days they had printed no Fathers,
neither had they any manuscripts, but such as were kept pri
soners in your Church. The name of heretics therefore doth
properly reflect upon your Pope Adrian, upon Gratian, upon
Stapleton, upon 'Thomas Aquinas, upon Cardinal Bellarmine,
who appear to be authors of your falsifications ; and in general
upon your Roman inquisitors, who are the known authors of
your corrupting and altering the true Fathers. And this must
needs seem very pro})able to all, because they are corrupted
chiefly in those main articles of faith which make against your
Church. The ancient records and eridences which you have
had many hundred years in your possession, do all witness
these forgeries and corruptions in the printed Fathers, and will
you claim the Fathers for your rule of faith, when you make
them speak more Uke children than fathers ? Shall a guar
dian to an infant, haring possession of his lands, and keeping
his deeds and eridences during his minority, raze and falsify
them, and thereby entitle himself to the ward's lands, because
he was some time possessed of them, and can produce forged
eridences for them ? This is our very case : the Church of
Rome in her infancy was a faithful guardian of her chUdren's
right, she kept the manuscripts and the ancient records of the
I Fathers in that purity as she first received them ; after the
Pope had made an universal title and claim to all Catholic
jChurches, he intruded into other men's rights by forgery and
; corruptions, he made the Fathers speak according to the Trent
decrees, in an unknovpn tongue, and now by forged carillation
^detains the possession against the right owners. But let rae
;tell you, as the king's subject, you are Uable to punishment in
i^^uch cases in temporal affairs. " For if any person shall by
false conspiracy, subtilty and falsify, forge any deed, charter,
* ConcU. Trid. in Ind. Ub. prohib. de correct. 4. p. (mihi) 32.

70 AN ANSWER TO
or writing, or shall pronounce, publish and shew forth in evi
dence any such false or forged deed or writing as true, knowing
the same to be false and forged, and shall be thereof convicted
he shall be set upon the pillory in some open market town, and
there to have both his ears cut off, and also his nostrils to be
sUt and cut, and seared vrith a hot iron, so as they may remain
for a perpetual note or mark of his falsehood."*
Compare now this human law with those forgeries of divine
evidences, and tell me what you and your fellows can say for
yourselves, why the same judgment should not be pronounced
against you. For if the laws of kings are so strict in behalf
of teraporal records and assurances betwixt men, what may we
think the Lawgiver himself will require at their hands, who do
not only raze and falsify evidences touching the greatest
mysteries of salvation, who I say not only do the same, but
have pleasure in them that do them ?
Thus much touching the razing and corrupting of the
Fathers for the first 800 years. Now I proceed to your Index
Expurgatorius, your purging and blottmg out the modeiD
authors for the last 800 years.
" Forasmuch (say you) as concerneth the late Catholic
authors of this last age, for this our Index (of which is all the
difficulty) beginneth but from the year 1515, whatsoever
needeth correction, is to be amended or blotted out ; yet for
others going before that time, it is expressly said, that nothing
may be changed, unless some manifest errors, through. the
fraud of heretics, or carelessness of the printer, be crept in :"
Thus you.
From your corrupting the ancient CouncUs and Fathen
(which I have shewn) we are at last come to the correcting of
modem authors ; and as I have led you through an hospital
of maincted soldiers, so now I vrill send you to the house of
correction, where I vrill leave you without baU or main-priMS,
tiU you have cleared yourself and your associates, for woandag
and cutting out the tongues of your own authors, in apealdiig
truth against the corraptions of the Church.f
' See the title of Forger of False Deeds, fol. (mihi) 180. b.
t [The censure attached to the reading of books prohibited or expur
gated is set forth in the foUowing passage : — "Nos authoritate et potestate
Apostolica utentes, quam ut Inquisitor Generalis in dictis regnis et domi
niis suse majesfatis habemus, concessam nobis et Inquisitoribus Generali-
bus Majoribus nostris ; itidem facultate qus nobis datur et data fiiit per
Brevia, quae circa prohibitionem et emendationem librornm et scriptonim

A PAIR OF SPECTACLES. 71
But your correcting Index (say you) " began but from the
year 1515, and nothing is changed of CathoUc authors before
that time."
I assure you, 1 have not heard as yet one sentence, nay
scarce one word of truth faU from your pen, wherein you
dissent from us ; and this your assertion will prove as true as
the rest. Yea, but (say you) " it is expressly declared by
the Church, that nothing may be changed ;" and if this be
true (as true it is indeed), the less credit is to be given you or
your Churchmen, who make decrees and break them at their
pleasure ; for it shaU appear that your Index doth extend itself
to the times of the Aposties : and howsoever you pretend to
purge the Fathers only in the Index and table of their books ;
yet I say some you have purged in the text itself, others you
have corrected in the Index, in the express words delivered in
the body of those books. And as touching your assertion,
that you purge the latter writers only from the year 1515, and
not beyond that time, this is most false, and you had said
more truly, if you had confessed that for 1515 years together,
your Church sparedj no authors, ancient or modern, tf they
speak not Placentia, agreeable to your Popes' faith- and
doctrine.
malae doctrinae, a sancta sede Apostolica emanarunt ; hortamur et prseci
pimus in virtute sanctae obedientise et sub poena, excommunicationis majo-
rislatae sententiae trina canonica monitione praemisa, omnibus dictis personis
quomadcunqne omatis dignitate ecclesiastica aut saeculari, aut quibus suis
^s, ut in posterum nemo audeat habere aut legere librum aut Ubros in
hoc Indice et Catalogo prohibitos, aut in ejus ReguUs Generalibus compre-
hensos, aut alium uUum pravae aut damnatae doctrinse, aut in haec Regna aut
Dominia Ulos apportare, atque in UUs distrahere ; atque UU qui nunc tem
poris ejusmodi Ubros penes se habent, intra diem nonagesimum notum id
faciant et consignent eos sancto officio, ut iis quod expedit fiat ; non immi-
nuta tamen per haec eos legendi prohibitione, quse etiam post hac in suo
vigore constat et permanet. Monemusque nos mandaturos ut adversus
refractarios, praeter censuras in quas incurrent, summo procedatur rigore,
nosque ipsos ita processuros ut adversus rebeUes et nostris mandatis ac
sanctx matris Ecclesiae censuris immorigeros et suspectos in sanctae fidei
nostrae Catholicae causa. Declaramus in super illos qui habuerint, aut
legerint Ubros qui prohibentur aut expurgantur, aut emendantur ut conti-
nentes haeresim aut ea de causa suspectos, ipso facto incurrere in censuras
supra ezpressas. Itaque qui habebunt aut legent Libros prohibitos, aut
expurgatos alias ob eausas, praeter peccatum mortale quod certo commit-
tunt ob inobedientiam, incurrant in poenam de Excommunicatione ferenda.
Utrosque autem mulctamus jactura Librornm, et sexcentorum ducatorum,
' quorum triens ad sanctum officium, Judices et Denunciatorem pertinebit ;
i sliisque damnamus poenis, ad arbitrium nostrum, ConsiUi et TribunaUum
'S. et Generalis Inquisitionis, cum Examine, rei gravitatis culpae." — Ed.]

72 AN ANSWER TO
For the better manifestation of this truth, look first upon
your Correctorium (for so Lucas Brugensis terms it), "your
work of correction upon the Bible ;" and tell me if you have
not altered, by your Pope's command, above three thousand
several places in the Scripture, even in your vulgar translation,
which you call St. Jerome's ; and although you dare not lay
a Deleatur upon the sacred Word of God, yet upon the Com
mandments, upon the Lord's Prayer, upon several places of
Scripture (as I have shewed), there is a Deletur, a learing
out, and a detracting from it.
Look upon your Index Expurgatorius, printed at Madrid,
by Cardinal Quiroga, and tell me if you have not purged
certain places in the Index of the Bible, which are ipsissima
verba, the very words to a letter in the text itself; as for
instance: "We are justified by faith in Christ;"* "Christ is
our righteousness ;"-)- " By faith our hearts are purified ;"J
" No man is righteous before God ;"§ "Let every man have
his wife," &c.|| All these passages 1 say are the very Word
of God, in the body of the Scriptures, and yet they are com
manded, tanquam propositiones suspectce (for so are the words
of your Index), as if they were things questionable, to be
blotted out.^ Again, when your glosses or marginal notes
agree not to your doctrine, you cause your Index Expurgato
rius to lay hold upon them ; as for instance, in the 2Gth of
Leriticus, we read in your own translation : " You shall not
make to yourselves an idol or thing graven." When the gloss
in the margin saith, " God forbiddeth graven images," "let
that passage (say you) be strucken out."** And whereas
Samuel saith : " Prepare your hearts unto the Lord, and serve
him only ;" the gloss upon the text, which is the same in sub
stance, viz. " we must serve God only," you command to be
blotted out.-j-f These and the like places relating to the Scrip
tures, being contrary to your Trent doctrine, you have ex
cluded from your late printed Bibles in the places aforesaid, as
being too obrious to the eye of every reader.
• Justificamur fide in Christum. Galat. u. 16.
+ Justitia nostra Christus. 1 Cor. i. 30.
t Fide purificautur corda. Acts xv. 9.
§ Justus coram Deo nemo. Psal. cxlUi. 2.
II Uxorem habeat unnsquisquae. 1 Cor. vu. 2.
i Ind. Hisp. Madr. f. (mUii) 15. b. [p. 118. 1667.]
•• Deleatur Ulud, Sculptilia prohibet fieri. Idem. fol. 7.
tt Ibid. fol. 8. b.

A PAIR OF SPECTACLES. 73
Look upon the Fathers, and teU me if your Index Expurga
torius doth not correct both St. Chrysostom, and Augustine,
and Hilary, and Jerome, in their Index, touching the prirae
points of controversy betwixt us.* Nay more, St. Augustine
(saith Vives) is purged ten or twelve lines in the body of his
works ; St. Chrysostom in his 49th Homily is purged seventy
lines ; and by BeUarmine's confession other places are razed
out of him and other Fathers, as I have shewed before.
Look upon St. Cyril, bishop of Alexandria, who was Uring
above twelve hundred years ago, and tell me if your inquisi
tors have not comraanded a Deleatur upon his words in the
very text itself.f Look before his time upon Gregory Nyssen,
and tell me if through the sides of Antonius Abbasf (who
was living, by BeUarmine's account, § nearly nine hundred years
ago), you do not wound that ancient Father in the body of
his works in commanding this golden sentence to be blotted •
out : II " We have learned to worship and adore that nature
only which is uncreated."^ Your F. Parsons takes great
pains to Uttle purpose to excuse it : one while he tells us,
" that the sentence is not to be found in Gregory Nissen"
(which is most false) ; another whUe he confesseth, " that
they cannot stand to give a particular reason of every censure
or expurgation that is made" (which is most foolish.)**
But tell me in good sooth, if those places of Scriptures and
Fathers did make for your religion, would you purge them ?
Or must we believe that your inquisitors would take such
infinite care and pains to reriew all authors for 1600 years,
and sponge them only in the Index? Without doubt that
man who doth wUUngly deface the king's picture, stamped in
his coin, would, if he durst, attempt it upon his person.
The tables of authors, and glosses, were especially intended
* Ind. Hisp. Madrid, p. 6, 7. et f. 138. (mUii) 62. Crakenthorp. adv.
Spal. p. 66. BeU. de verbo Dei, 1.4. ell, &c. Ind. Madrid, fol. 62. a.
t Deleantur ex textu Ula verba : Sed ubi non habuerit Dei timorem in
seipsis, nee Jesum per fidem incolam, &c. Ibid.
X Eam verb solummodo naturam, quae increata est, colore et venerari
didicimus. Ant. MeUss. serm. 1.
§ BeU. de Script. Eccl. p. (mUii) 184.
II Ind. Belg. p. 270.
if Movjjv Sk T-qv aKTtfJTOV ipvolv Xarpeveiv Ka'i aej3dffeo9ai. Greg.
Nissen. in Orat. 4. tom. 2. Edit. Grseco-lat. p. 146.
** Parsons' Wam-word to Sir Fran. Hastings' Wast-word. Enc. 2.
c. 9. p. 69.

74 AN ANSWER TO
for the benefit of the reader, both for his better understandmg,
and his more speedy searching of the truth.
They resemble the phylacteries of the Jews, which had
a ribbon of blue upon the borders of their garments, that by
them they might the better remember the commandments of
God : he that would have cut the fringes of those garments
in those days, to prevent the remembrance of God's law, would
(no doubt) have offered riolence to the tables on which God
himself had written, if he durst attempt it. The truth is, the
words imprinted in the skirts and tables of your Bibles and
Fathers are thorns in your eyes, and goads in your sides;
and from hence we may easily discern why you leave out the
second commandment, and alter the fourth in your Psalters
and Breriaries, which you dare not alter in your Bibles. And
that your assertion may more particularly appear to be most
untrue, viz. that " you purge no authors before the year
1515," I wUl begin from the ninth age, where I last left,
and shew your own authors purged, and forbidden in aU the
succeeding ages for the last 800 years.
First, therefore, the reader shall understand, that your
Roman Inquisitors have pubUshed an Index of prohibited
books, and in that Index they have dirided the authors into
three classes, or orders. In the first they rank all those books
which are adjudged by your men for heretics ; namely, Beren
garius, Wickliffe, Luther, Cassander, Erasmus, Raynolds, and
divers others, whose books not only now written, but whatso
ever shall be published in their names hereafter, are prohibited
as heretical. In the second class they have ranked all those
whose doctrine is not very sound, but suspected and offensive,
although the authors themselves never forsook the Church,
and therefore are not personally to be noted ; and of this sort
are Charles the Great, Agobardus, Bertram, Huldericus, Ca
jetan, and divers others, whose books are now purged; and
some of them lived 800 years since. The third is of nameless
authors, which (say they) deUver pernicious doctrine; and are
condemned by the Roman Church ; and those only which
have been pubUshed without a name since the year 1584.
These three ranks of classical authors, according to our
adversaries' doom, may be destinated to these three several
places : the first sort to hell, which contains the heretics and
damned persons never to be redeemed ; the second sort fo
purgatory, which are suspended and restrained upon suspicion

A PAIR or SPECTACLES. 75
of false doctrine or venial sin, and must not be freed till they
be purged, and have paid the utmost farthing to the Pope ; the
third to Limbus infantum, and those are Anonymoi, such as
were unbaptized, and have been published without a name,
from the year 1584. Of these three sorts, I will produce only
the authors of the second class, which lived aud died members
of your Church, such as were never condemned for heresy, but
(to use your ovra words) have Suspectam Doctrinam, that is to
say in plain English, Protestant Doctrine ; whereof some you
have purged in your new editions ; others you have forbidden
to be read tUl they be purged : and this (as shall appear) was
many ages before the time prefixed, 1515.
I proceed : In the ninth age, Chai-les the Great wrote four
books concerning images ;* he professeth that he began the
work in his ovra kingdom, and your own Ecchius and Luzen-
burgus both witness that this emperor wrote all those books ;
yet your Index Expurgatorius lays hold on him, and forbids
the work, pretending that it " is falsely ascribed to him,"
when as the true reason is, because he condemned image-
worship, and forbids the seventh CouncU to be called either
a general or lawful CouncU : for otherwise your own Hinc
marus, archbishop of Rheims, who was Uring when these
things were &esh in memory, professeth that a general Synod
was kept in Germany by the convocation of the emperor
Charles, and there, by the rules of Scripture and doctrine of
the Fathers, the false Council of the Grecians was confuted
and utterly rejected :f of whose confutation there was a good
big book sent to Rome by certain bishops from Charles the
Great, which in my younger years I read in the palace.
Now admit that Charles were not the author of those books
(although your own men witness he was), yet the author you
see was ancient, and living in that age. He condemned your
image-worship ; he confuted the reasons of the Nicene Council ;
and by this it appears that your Church hath transgressed her
limits above 700 years ; and therefore your Trent decree was
made suitable to your Spectacles, which makes that seem to
be which is not.
Agobardus, bishop of Lyons, (a.d. 840) is purged, propter
* See Crakenthorp, p. 56. Carolo magno falso adscriptum, de Imagi
nibus, cujus titulus est. Opus Ulustrissimi, &c. Ind. 1. prohib. p.
(mihi) 18. [p. 230. Mad. 1667.]
t Hinckm. Rhem. contr. Hinchm. Jandun. Episc. c. 20. [p, 457. tom.
2. Lutet. Paris. 1645.]

76 AN ANSWER TO
non sanam et suspectam doctrinam, because he delivers our
Protestant doctrine, which you account non sanam, in these
words : " If the works of God's hands be not to be adored
and worshipped, no not in honour of God, how much more
the works of men's hands are not to be adored and worship
ped, in honour of those whom they represent?"* This pas
sage is yet extant in your late BibUotheque of Fathers, under
the title of Images ; but your Spanish inquisitors have com
manded all the things which are contained under that title to
be blotted out, usque ad titulum, " to the very title."t
Papirius Massonus, the publisher of Agobardus' works,
delivered the argument touching images and pictures in this
manner : " Detecting most manifestly the errors of the Gre
cians (that is, the Fathers of the second Nicene Council),
touching images and pictures, he denieth that they ought to
be worshipped; which opinion all we Catholics do allow, and
follow the testimony of Gregory the Great concerning
them." This passage, together vrith more ample authorities,
are already purged according to command, by the divines of
Colon, in their late corrupt edition of the great BibUotheque
of the ancient Fathers :f but Gretzer, your fellow Jesuit,
"extremely wondereth that this judgment of .the book of
Agobardus should proceed from a Catholic ; for Agobardus in
the whole book doth nothing else but endeavour to demon
strate, although with vain labour, that images are not to be
worshipped :"§ and yet I say it is more to be wondered that
your raen should purge such authors of antiquity contrary to
your Trent decree ; and when by purging them they have
made our faith and doctrine invisible in them to the reader,
you call upon us to shew where our Church and religion was
risible before Luther.
Johannes Bertram, a priest of the monastery of Corbey, in
France, wrote a book of the body and blood of Christ.
This book is forbidden to be read by command of your inqui
sitors, 1| and condemned by the CouncU of Trent. But the
* Si opera manuum Dei, &c. Bibl. Pp. tom. 9. p. (mihi) 590. [Vide
lib. de Imaginibus, p. 266. Paris. 1666.]
t Titulo de Imaginibus expurgantur omnia quse sub hoc titulo conti-
nentur, usque ad titulum. 2 Classislnd. lib. prohib. p. (mihi) 711- [p-
837, ut supra.]
X Bibl. Pp. tom. 9. part. 1. edit. Colon. Anno 1618. p. 548 et p. 551.
^ Usher, p. 463. [444. Cam. 1835.]
II [Index Expurg. Mad. p. 98. 1667.]

A PAIR OF SPECTACLES. "11
divines of Douay, perceiving that the forbidding of this book
gave an occasion to many to seek more eamestiy after it,
thought it better policy to allow it, and accordingly they pub
Ushed it with this declaration, " Although we care not greatly
whether this book of Bertram's be extant or no; yet seeing
we bear with many errors in others of the old Catholic writers,
and extenuate them, and by inventing some derice, oftentiraes
deny them, and frame some commodious sense for them, when
they are objected in disputations or confUcts with our adver
saries ; and we do not see why Bertram may not deserve the
same equity and diUgent rerisal, lest the heretics cry out, that
we burn and forbid such antiquity as maketh for thera." *
This is a free and fair confession of your raen in our behalf,
that the Fathers are but pretended for your doctrine, when as
oftentimes they make against you ; and indeed accordingly you
have framed a commodious sense for the better understanding
of this author ; as for instance, where he saith the substance
of the bread was to be seen ' risibly,' we must read it, say they,
' inrisibly ;' and where he saith, the substance of the creature
which was before consecration, remaineth after consecration ;
by substance, say they, you must understand accidents. These
devices, howsoever at first they seemingly made some show of
answer to the vulgar people, yet they proved harsh and un-
tunable to the ears of your learned proselytes, and thereupon
your Romanists vrisely by way of prevention at length gave up
this verdict : " It were not amiss, nor unadvisedly done, that
aU these should be left out." f But it seeras these sraaU pills
did not sufficiently purge the author ; and thereupon, after
more mature deUberation, it was at last concluded, totus liber
penitus auferatur ; let the whole book be suppressed. J Now
what answer do you think can be made in justification to this
proceeding. Your Jesuit Gretzerus § briefly resolves it : Dum
prohibetur Bertramus, " while Bertram is forbidden, I deny that
a Father is forbidden ; for the father is no natural father, but a
step-father, who nourisheth not the Church with wholesome
food, but vrith damell and pernicious grain together with the
wheat : wherefore as the Popes have dealt with some writings
* Ind. Expurg. Belg. p. 5. edit. Antwer. Anno. 1571. [Bertram is
^absolutely forbidden in the Index Madrid. 1667. p. 98.]
t Ind. Belg. p. 421. et Quiroga, p. (mihi) 140. b.
% Ind. Belg. p. 17.
¦' ^ Gretz. de jure prohib. libr. 1. 2. t. 10.

78 AN ANSWER TO
in Origen and TertulUan, by the same right may they now
according to their wisdom, abolish any writing of others, either
in whole or in parts, by cutting or blotting them out." Thus
first they dispensed with this ancient author and our doctrine ;
then they correct him in some passages, by making him speak
flat contrary to his own meaning ; and when all would not
serve the turn, they absolutely forbid him to be read, or rather
command him to be utterly blotted out, and totally sup
pressed. In the tenth age, 975, .^Ifricus abbot of Malmesbury*
wrote an homUyf touching the sacrament of the eucharist,
which was then read throughout all our churches on Easter
day, and consonant to the doctrine of our Articles. This book
is extant in the Saxon tongue in raany libraries : but what is
the reason he is not numbered amongst your books prohibited.
Why surely you have foisted in a parenthesis, which by a
miracle infers your corporal presence, which makes some show
for your'reUgion ; and yet because it is contrary to the whole
scope of his book, you confess that Harpsfield in his history
shews, " That the Berengarian heresy began somewhat to be
taught and raaintained out of certain writings falsely attri
buted to ^Ifrick :" and thus for one reason you wiU not pro
hibit him, or lay a deleatur upon his works ; but for the other
reason there is a deletur upon him, and he is a man clean out
of your books.
In the eleventh age, Huldericus bishop of Auspurg, wrote
an epistle \ touching the single life of the clergy, wherein he
taxeth Pope Nicholas for restraining priests from marriage,
and therefore is rejected by your inquisitors ; his words be
these :§ "Assuredly you are not a little out of the way when
you do compel clerks by force to keep theraselves from mar
riage, which you should admonish to forbear ; for it is riolence
when any man is constrained to keep a particular decree i
against the institution of the Gospel and the doctrine of the
Holy Ghost ; wherefore we counsel you, by the fidelity of our
subjection, that vrith all diligence you will remove such a scan-
* jElfrick's Sermon on Easter-day.
t [This work, it is admitted, is not the production of .^Ifrick, but of an
earlier writer. — Ed.]
X Ind. Ub. prohib. p. 47 et p. 93.
§ Hulder. Episc, ep. de coelibatu Cleri. [Prohibited by Index, p. 524.
Mad. 1667.]

A PAIR OF SPECTACLES. 79
dal, and by your discipline root out that Pharisaical doctrine
from the flock of Christ." And whereas it was objected, that
Gregory the Great long before that time had made a decree
for the restraint of priests' marriage, in his first epistle to
Pope Nicholas, he tells him, " There be some which take
Gregory to be a maintainer of their sect, whose ignorance I
lament : for they do not know that this perilous decree was
afterwards purged by him, when as upon a day out of his ponds
were drawn above 6000 chUdren's heads ; which, after he
beheld, he utterly condemned his decree, and praised the
counsel of St. Paul, ' It is better to marry than to burn ;'
adding this also of his own, ' It is better to marry than be an
occasion of death.'"* Here you see our doctrine was taught,
touching the marriage of priests ; and because it is a plain
eridence for our Church, your inquisitors have ranked this
epistle amongst the books prohibited.
Anselm archbishop of Canterbury taught our doctrine in
the most substantial point touching faith and good works.
The form of preparing men for their death was delivered to
the sick man in this manner: "Dost thou believe to corae to
glory, not by thine own merits, but by the virtue and merit
of the passion of our Lord Jesus Christ ? Dost thou believe
that our Lord Jesus Christ did die for our salvation, and that
none can be saved by his own merits, or by any other means,
but by the merits of his passion ?"t Then for a conclusion, it
follows (fol. 35) : "We ought not to doubt or despair ofthe
salvation of that man, who believeth vrith his heart, and con
fesseth with his mouth the forenamed propositions.''^ These
several passages are commanded by three several Indices to be
blotted out. Nay more, the book which contains this doctrine,
you thrust it into the third class, amongst those nameless
authors which deliver doctrine (say you) in sorae sort per
nicious to the Catholic faith, as if the foundation of all com-
,fort in Christ were pernicious to the Christian faith. But let
. * Ibid. p. (mihi) 482. Orthodoxographa Patrum, tom. 1 p. (mihi)
481. Plusquam sex milUa infantum capita viderit, p. (mihi) 1482.
t Credis non propriis meritis, sed passionis Domini nostri Jesu Christi
virtute et merito, ad gloriam pervenu-e ? &c. Ind. lib. prohib. p. 696.
'[p. 816, ut supra.]
X Non erit desperandum vel dubitandum de salute illius, &c. [p. 817,
ut supra,] Ordo baptizandi cum modo visitandi. Imp. Venet. Ind. Belg.
V 419. 1575. Ind. Madrid, p. 149. [p. 816. Mad. 1667.] Ind. lib. pro
hib. p. ut supra.

80 AN ANSWER TO
rae tell you, your inquisitors have much forgot themselves ;
for they forbid that book, which, say they, was printed at
Venice, 1575, when as by their own rules they profess openly,
that they never meant to condemn any nameless authors, hut
such only as have been published since the year 1584 ; nor any
author whatsoever (by their Trent decree) but from the year
1515. Howsoever this nameless author was both printed at
Venice, at Antwerp, at Cologne, at Paris, * juxta ritu-m S.
RomancB Ecclesice (for so be the words), according to the rites
ofthe Roman Church. Cassander tells us, "the book was to
be had in all libraries, and particularly was found inserted
among the epistles of Anselm, who was coraraonly accounted
to be the author of it :"t and the Uke is confessed by Cardinal
Hosius himself.J But this was the time wherein the devil
was let loose, and wherein your Pope HUdebrand did not only
" invent fables, corrupt chronicles, and inverted things that
were done, but did also adulterate the Scriptures themselves;"§
and therefore Cardinal Beno, who wrote of the Ufe of Hilde
brand, and was living in that age, is forbidden also to be read, ||
because he toucheth to the quick your Caput fidei, the head
of your Church.
In the twelfth age,^ Sigebertus Monachus Gemblacensis
wrote a book against Pope Gregory and against the epistle of
of Pope Paschalis; he lived and died a member of the Roraan
Church ; yet his book is prohibited, because it complaineth of
the state of your declining Church : " For what greater con
fusion (saith he) was there in times past in Babylon than
there is now in the Church ?** In Babylon there was a qonfu-
sion of languages among the Gentiles, in the Church of Rome
the tongues are divided, and the minds of the faithful. St.
* See Bishop Usher's Answer to the Jesuit's ChaUenge, cap. of Merits,
p. 513.
t Cassan. in Append, ad opusc. Jo. Roff. de fiducia et misericordia
Dei. X Hosius in confessione Petri, cap. 73. [p. 291. tom. 1. Colon. 1683,
See Via Tuta, p. 27.— En.]
§ Non solum fabulas comminiscitur, annales corrumpit, res gestaa in-
vertit, sed etiam ccelestia oracula adulterat. Aven. Annal. 1. 4. p. 455.
II Ind. lib. prohib. p. 11. [p. 98. Mad. 1667.] vide lUyric. de vila
Hildebrand. p. 1322.
If Sigeberti Uber contra Papam Gregorium, et contra Epist. Paschalii
Papae. Ind. lib. prohib. p. 85.
** Sigebertus Ab. ep. p. 188. in Ub. Goldasti Replic. Hactenus inter
pretatur, ideo docuisse Petrum per Babylonem signare Romam, quia tunc

A PAIR OP SPECTACLES. 81
Peter saith, the Church which is Babylon salutes you; hitherto
he did interpret that Peter by Babylon did signify Rome, be
cause Rome at that time was confounded with idolatry and all
uncleanuess : but my grief doth now interpret unto me, that
Peter by a prophetic spirit, by the Church at Babylon, foresaw
the confusion of dissension which doth now rend the Church of
Rome." If this testimony had made for our Church (as it doth
against yours) certainly you would never forbid the record to be
read nor be blotted out ; but this shews that there was a revolt,
a defection from the faith (after the loosing of Satan), which
were proper for your men to permit to be read in former ages,
that the truth might appear in all and every age of the altera
tion of the Church.
Arnoldus Carnotensis'* (Abbas bona vallis)-f "works are
forbidden till they be purged," and for no other reason, as I
can conceive, but because he discovers the errors of your
Church. He tells us " that cloister monks are daraned, be
cause they falsify the doctrine of Christ, and lead souls to
hell." He tells us, that " your clergymen did most perfidi
ously mingle philosophical dreams vrith the sacred Scriptures."
He tells us, "that masses did neither profit the Uring nor the
dead ;" and for these and the Uke protestations against the
abuses of his time, he is now condemned by your Expurgatory
Indices. In the thirteenth age, Urspergensis Abbas is both corrupted
and purged by the inquisitors.f "The Synod (saith he)
which not long before was assembled under Irene and Constan
tine her son at Constantinople, called by them the seventh Ge
neral Council, was there in the Council of Frankfort rejected
by them all as void and not to be named the seventh, nor any
Council at all." This Council was assembled at Nice and not
at Constantinople ; but the word Constantinople is forged in
stead of Nice, that the honour of that Council for images
might not seem to be impeached or condemned, when as the
temporis Roma confusa erat Idololatria et omni spurtitie. At nunc dolor
mens mihi interpretatur, quod Petrus prophetico spiritu dicens Ecclesiam
in Babylone coUectam, prsevidit confusionem dissentionis qua hodie scin-
'ditur Ecclesia. Ibid.
* Amol de Villa-Nova. Opera nisi repurgentur. Ind. lib. prohib.
'p. 5. et 36, 37. — [I have not had an opportunity of verifying this work.
-Ed.]
'' t Anno 1215. Urspergensis in Anno 793.
- Vol. v. G

82 AN ANSWER TO
Synod at Constantinople banished images. Now what answer
I pray is made in defence of this forgery ? Behold your
Augustine Steuchius,* keeper of the Pope's Library, tells us
that we have forged those books, " and conveyed them into
the Pope's Library, where they lie written in ancient hands."
How probable this answer may seem, that we should forge
authors in defence of your cause, and convey them into the
Vatican at Rome, I leave it to be judged ; sure I am, it stands
corrupted in your copy, printed by comraand of your inquisi
tors and superiors.
Again, there be certain additions to the history of Ursper
gensis, which treat of divers memorable things from the time
of Frederick II. unto the time of the Emperor Charles V. ;t
that is, from the year 1230 to the year 1537, all which are for
bidden to be read; wherein are contained the proceedings of the
Council of Constance against Jerome of Prague, and John
Huss, where the decree is mentioned for the nineteenth session
of the Council of Constance, viz. " That faith is not to be kept
with heretics," J which is wholly omitted and purged in your
printed Councils.
Honorius bishop of Autun in France, wrote a book of Pre
destination and Free-will, but so different from your doctrine,
that your inquisitors forbid him to be read until he be purged.
" What good soever the elect do, it is God that works it in
them (as it is written), God doth work in us both the will and
the deed, according to his good pleasure ; if therefore God do
work in us, what reward is imputed to man ? God doth work,
and the elect do work ; God doth work his elect by his pre
venting grace to be willing, and by his subsequent grace to be
able, and both co-operate by free will, by consenting with a
good vrill, this good will is rewarded in them, as it is written.
We have received grace for grace ; we have received grace
when God prevented us to be willing, and followed us to make
us able."§
Look into his forbidden dialogues: "Turn thee (saith he)
to the citizens of Babylon, consider the principal persons there
and thou shalt find the see of the Beast ; for they neglect the
* August. Steuch. de Donat. Constant. 1. 2. numero 60. '¦
t Ind. lib. prohib. p. 94. [p. 857. Mad. 1667.]
X Sess. 19. decernitur, Haereticis non esse servandam fidem, quam ra
eant Salvum conductum. Paralip. p. 378.
§ Honorio Augustodunensi (falso ut creditur) adscriptus Uber de prKiie-
stinatione et libero arbitrio. Ind. lib. prohib. p. 47. [p. 524, ut supra.]

A PAIR OF SPECTACLES. 83
service of God, pollute his priesthood, seduce his people, and
reject all Scriptures which belong unto salvation."* For these
and the like discoveries of the corruptions in your Church, he
is forbidden, and under this pretence also, that the book of
Dialogues is falsely ascribed to him.
In the fourteenth age flourished William Occham, a Friar
Minorite and a learned man, saith Bellarmine,t but being " too
earnest a favourer of Ludovic the emperor, by that means he
fell into some errors, and therefore deserved to have his name
registered amongst the books prohibited." Now observe
those errors ; he complained that many in his days " per
verted the holy Scriptures, denied the sayings of the holy
Fathers, and rejected the canons of the Church, and civil con
stitutions of the emperors."J He professed, according to St.
Jerome's and the doctrine of Gregory the Great, that the
books of Judith, Tobit, the Maccabees, ik;clesiasticus, and the
book of Wisdom, were not to be received for confirmation of
any matter of faith ;§ he professed that the Pope and cardi
nals "were no rule of faith ;"|| he professed that a General
CouncU, although it be a part of the militant universal
Church, yet is not the universal Church :" and consequently
(saith he) " It is rashness to say that a General Council can
not err against the faith." ^ He professeth "that it cannot be
proved manifestly by Scripture, that Peter was Bishop of
Rome, or that he removed his seat from Antioch to Rome, or
that the Bishop of Rome succeeded St. Peter, or that the
Church of Rome had the primacy, or that he governed the
Church of Rome, or anything touching the Papacy thereof;"**
he professeth vrith us, "that though it be expedient there
should be one bishop over some part of the Church and people
of God ; yet there is not the same reason there should be one
over the whole Christian world :"tt And lastly, touching Pope
John XXII., he reports from the mouths of them that heard

• Vide lUjrr. p. 1426, in Dialog, de Praedestin. et Ub. arbitrio.
t An. 1320. BeU. de script. Eccl. p. 269. de Gulielmo Ocham.
X Ocham Compend. Error. Joh. xxii.
§ Idem Dial. par. 3. Tract. 1. 1. 3. c. 16.
II Idem Tract. 2. part. 2. c. 10. Dial. part. 1. 1. 5. u, 25. p. (mUii)
494. f Idem Dial. 1. 3. prim. Tract. 3. part. u. 8.
•• Idem Dial. part. 1. 1. 2. c. 3. p. 413.
tt Idem Dial. 1. 2. c. 1. part. 3 p. 788.

84 AN ANSWER TO
it, that in the year 1333, on "Monday being the third of
January, Pope John held a public consistory, wherein by word
of mouth, with great earnestness he endeavoured to prove that
the souls of saints being purged, see not God face to face till
after the day of judgment."* These are the supposed errors
which caused his Dialogues and other of his works to he pro
hibited. In the fifteenth age, Nicholas Clemangis,t Doctor of Paris,
archdeacon of Bayeaux, so long as his works remain unpurged,
(saith your Index) are forbidden. Now observe the reasons
why he is put to silence. The truth is, he wrote a book "Of
the corrupt estate ofthe Church ;" he declared that the Pope
was the cause of all the calaraities and disorders of the Church ;
he shews that " he was not contented vrith the fruits and
profits of the bishopric of Rome and St. Peter's patrimony,
though very great and royal ;J he laid his greedy hands on
other men's flocks, replenished vrith milk and wool:§ and
usurped the right of bestowing bishoprics and liringa ecclesi
astical throughout all Christendom :|1 and disannulled the
lawful elections of pastors, by his reservations, provisions and
advowsons, and oppressed Churches with first-fruits of one
year, of two years, of three years, yea sometimes of four years; ^
with tithes, with exactions, with procurations, with spoils of
prelates, and infinite other burthens, and ordained collectors to
seize upon these taxes and tributes throughout all prorinces,
with horrible abusing of suspensions, interdictraents and ex
communications, if any man refused to pay them :** and used
such merchandise with suits in his court, and rules of his
chancery, that the house of God was a den of thieves; and
raised his cardinals as complices of his pomp from clergymen of
low estate, to be the peers of princes,f f and enriched them with
his dispensations to have and to hold offices and benefices, not
two or three, or ten or twenty, but a hundred or two hundred,
yea sometiraes four hundred or five hundred, or more, and
those not small or lean ones, but even the best and the fattest:"
* Idem 2. part, proem, p. 740. Guliel. Ocham. opus 90. dierum. Item
Dialogi et script, omnia contra Johannem 22. Ind. 1. prohib. p. 4.
t Anno 1420. Nicholai Clemangis opera quamdiu expurgata non pro-
dierint Ind. Ub. proh. p. 71. [p. 806. Mad. 1667.] Clemangis de
corrupto statu Ecclesise.
tidem.c. 4. §Cap. 5. et7. || Cap.5.
t Cap. 6, 7, 8, 9. ** Cap. 10, 11, 12. tt Cap. 13, H.

A PAIR OP SPECTACLES. 85
To be short, in that he filled the sanctuary of the Lord " with
dumb dogs and evil beasts, even from the highest prelates to
the basest hedge-priests, through usurpations, exemptions,
compositions, simony, prostitution and fornication coraraitted
with princes of the earth, and all to maintain the pride and
lust, and riot of his worldly state, which he had lifted up above
kings and emperors."* Lastly, he complains that "study of
dirinity is made a mocking stock, and that which was most
monstrous for the Popes themselves, they preferred their own
traditions before the commandments of God." These be the
pretended errors* Mr. Floyd, which causeth your Index Expur
gatorius to spare no author for his age ; and yet you tell us,
" such corner-correcting you leave for such corner companions
as shun the Ught," p. 144.
.^neas Sylrius (who was afterwards Pope Pius II.) is for
bidden by your Index : and the reason is given for it ;
'' .^neas wrote in behalf of the Council of Basil when he was
a young man (saith Bellarmine), but when he was an old man
and Pope, he retracted it, and so his books are deservedly for-
bidden."t But what say you then to his retractations ? are you
pleased vrith them ? No : " You must yet warily read the
works of .^neas Sylrius, for in his bull of retractations he hath
condemned something himself which he had written ; and
therefore when a new edition shall come out, let that bull also
be purged in the beginning of his works. "J It seems then,
neither that which he wrote as a private raan in his younger
days, nor that which he retracted as Pope in his latter days
are well pleasing to your Church : let us therefore corapare
the difiference of his doctrine with the difference of his degrees,
and then you shall observe, whether, according to the ancient
saying, " Honours have changed manners." jEneas Sylvius
as a private man protested that " before the Council of Nice
each bishop lived severally to himself, and little regard was
then had to the Church of Rome:"§ Pope Pius II. (being
• Cap. 19 et 20, 7 et 14, 29, 42, 18, 3, 4, 5, 9.
t BeU. de script. Eccles. de Mued. Sylvio, p. 289. An. 1450. [p. 186.
tom. 7. Colon. 1617.]
X Cants legenda opera .^nea Sylvii, ipse enim in Bulla Retractationis
nonnuUa quse scripserat, damnavit, &c. Ind. Ub. prohib. Class. 2. a. p. 3.
[p. 30. Mad. 1667.]
§ Ante Nicenam Synodum unusquisque sibi vixit, et parvus respectuS ad
Ecclesiam Romanam habebatur. Mae. Sylv. in Epist. 288.

86 AN ANSWER TO
the same man, but only that he was now become a Pope) doth
exhort and persuade all,* that they would reverence the see of
Rome, or that throne of majesty above all. jEneas Sylvius
saith, they " think themselves weU armed with authority, that
say, no Council may be kept without the consent of the Pope :
whose judgment, if it should stand as they would have it,
would draw vrith it the decay and ruin of the Church. For
what remedy were there then, if the Pope himself were ricious,
destroyed souls, overthrew the people with evU example,
taught doctrine contrary to the faith, and filled his subjects
full of heresies? should we suffer all to g(j to the deril?
Verily, when I read the old stories, and consider the Acts of
the ilpostles, I find no such order in those days, that only the
Pope should summon Councils : and afterward the time of
Constantine the Great, and of other emperors, when Councils
should be called, there was no great account made of the
Pope's consent." t On the contrary. Pope Pius saith, "Order
requireth that inferiors should be governed by their superiors,
and all should appertain to one, as the prince and governor of
all things which are below him : as geese follow one for a
leader : and amongst the bees there is but one king ; even so
in the Church militant, as also in the Church triumphant,
there is one governor and judge of all, which is the Vicar of
Christ Jesus, from whence, as from a head, all power and au
thority is derived into the subordinate meinbers."J Thus
when he was young, and had read the old stories, and consi
dered the Acts of the Apostles, he found no such authority and
respect given to the Pope : but when he was Pope, and old, it
• Suadete omnibus, ut id soUum prae caeteris venerentur, in quo salvator
Dominus suos vicarios collocavit, etc. BuUa Retract. PU, 2. tom. Condi. 4.
post Concil. Floren. p. 739.
t Ex hisce authoritatibus mirum in modum se putant armatos, qui Con.
cilia negant fieri posse sine consensu Paptp: Quorum sententia, si ut ipsi
volunt inviolata persistat, ruinam secum Ecclesiae trahet. Quid enim re-
medii erit, si criminosus Papa perturbet Ecclesiam, si animas perdat, si
pervertat malo exempio populos, si denique contraria fidei prsedicet, hsereti-
cisque dogmatibus inbuat subditos.' sinem usque cum ipso cuncta mere?
At ego dum veteres lego historias, dum actus perspicio Apostolorum, hum
equidem morem non invenio, ut soU Papse ConcUia convocaverit, nee post;
tempore Constantini magni, et aliorum Augustorum ad congreganda Con
ciUa qusBsitus est magnopere Romani consensus Papie. Idem de Concil.
Basil. 1 I.
i Bulla Pu 2. Retractat. p. (mihi) 739.

A PAIR OF SPECTACLES. 87
seems he forgat the Apostles and ancient writers ; then he at
tributes all power and reverence to the Pope of Rorae. Briefly,
.^neas Sylrius saith, " Of the Popes of Rome we might shew
forth very many examples (if time would permit) that they
have been found either heretics, or else defiled with other
rices."* But Pope Pius saith (speaking of these and the like
assertions), "I am ashamed of my error, I earnestly repent
both of my words and deeds, and I say. Lord, remember not
the faults and ignorance of my youth, "f And thus being
Pope (saving aU advantages to his see), he hath condemned
himself and his writings, as published by him when he was a
private man ; and yet notwithstanding, the inquisitors profess
he hath retracted that as Pope, which afterwards he con
demned ; and therefore by their doom he must have a uew
purgation, and from thenceforth, Tum Pius .iEneas. But tell
me, I pray, was he Pius .^neas when he coraplained that at
Rome the " imposition of hands, and the gifts of the Holy
Ghost, were sold for money ?"J Was he Pius jEneas when
he complained that the Court of Rome, in the " chief amongst
them was but a most filthy sea tossed on every side with winds
and strong tempests ?"§ Was he Pius iEneas when he pro
tested with grief, that " religion was despised, righteousness
dishonoured, faith in a raanner unknown ?"|| Or was he Pius
jUneas when he retracted, as Pope, that which he had written,
or when he conderaned that which he had retracted ? No,
surely, he was Pius in nothing (in the opinion of your Church)
but in his buU of retractations ; and he was .Slneas in nothing
more than in condemning that which he retracted. And ac
cordingly he hiraself begs of your Church, Pium recipite,
Mneam rejicite, " Receive you Pius, but reject iEneas ;" and he
gives his reason for it : "JEneas is a heathenish narae, which
* De Romanis Pontificibus Uceret exempla admodum multa adferre, si
tempus siniret, quoniam aut heretici, aut aUis imbuti vitiis sunt reperti.
Idem de ConcU, Basil. Ub. 1. [p. 9. BasU. 1551.]
t Pudet erroris, posnitet male fecisse, et male dictorum, scriptommque
vehementer poenitet, etc. BuU. Retract, ut supra.
X Nam et ipsae manus impositiones, et Spiritus sancti dona venduntur.
jEne. Sylv. Ep. 66. [p. 549. Operum, 1571.]
§ Quid est Romana curia his qui summam tenent, nisi turpissimum pe-
lagus, ventis undique durissimis, tempestatibus agitatum. Ep. 188.
[p. 763.]
jl Jacet spreta ReUgio, justitiae nullus honos, fides pene incognita, Ep.
398. [p. 927.]

88 AN ANSWER TO
our parents gave us at our birth ; but Pius is a Christian name,
which we assumed in our apostolic calling."*
You may add to this, Mneas was a private man, and subject
unto error, but Pius was a Pope, and therefore in his determi
nations infalUble ; or rather you may truly say with him, that
jEneas before he was Pope, delivered the truth neither for
fear nor hatred,t and yet he was forced to retract it : hut
PiusJ when he was Pope, delivered false and suspected doctrine,
and such as was offensive to your Church, and for that cause
is commanded to be purged.
Quid Pius Mneas in te committere tanthm ?
What iU hap had good ^neas, or rather what iU fortune had
Pope Pius, that he could neUher satisfy your Church, either
as he was jEneas, or as he was Pius ? neither as a private
doctor, nor as an infallible Pope ? or rather I may say with
your own Canus, " what doth it avaU men who desire to know
the truth, to raze records ont of their books, when they
cannot blot it out of their minds ?"§
Petrus Crinitiis|| was a Romish priest, and is commanded to
be purged ; andif we shall examine the reason, we shaU find
it for no other cause, but that he speaks the truth against your
Pope, and Popish doctrine. To instance in particulars : let
both the title and the chapter be razed (say your inquisitors,
touching Pope Boniface VIII.);^ and the reason is pregnant:
that chapter shews the insolency and pride of the Pope in
particular, in matter of fact ; and it further declares, that
" under pretence of religion, the Popes in general think they
may do what they Ust."** Again, when he speaks of ancient
laws, made in general for marriage and propagation of children,
they command that page to be struck out ; and there can
be no other reason, but because on the contrary it is a positive
law of your Church to forbid raarriage. Lastly, whereas he
shews that Leo the emperor made an edict, that all " images
• BuUa Retractat. Pn 2. IUud GentUe nomen, parentes indidere nas-
centi ; hoc Christianum, in Apostolat suscepimus. Ibid.
t Nihil mentiti sumus, nihil ad gratiam, nihU ad odium retulimns.
BuUa Retractat.
X Cum doctrinam non sanam, et suspectam, et quiP olTensionem parere
potest, contineant, &c. Class. 2. in Ind. Ub. prohibit.
^ Rivet. Critici Sacr. de Patrum auctori, c. 7. p. 412. [edit. Lips. 1690.]
II Anno 1450.
II Petr. Crinit. 1. 7. u. 13, de honesta Disciplina,
** Idem, 1. 14 c. 5.

A PAIR OP SPECTACLES. 89
in churches and houses of the Christians should be razed ;"*
and he declares in his opinion, that " it doth not appertain to
religion to adore any man's image;" and that Valens and
Theodosius made proclamation to all Christians, that " they
would suffer no man to fashion, to grave, or paint the image
of our Sariour, either in colours, or in stone, or in any other
kind of metal or matter ; and that wheresoever any such image
should be found, they commanded it to be taken down :"f
these and the like passages, your inquisitors in three several
Indices coramand to be razed out ;J and what cause can you
pretend, but that it makes against a special article of your
faith, viz. that images should be set up in churches, and
worshipped ? and by this means you strike likewise at the
Articles of our Church, § and when you have made such
doctrines and eridences invisible, by razing the records, then
you bid us shew where the Church was visible before Luther.
Now what credit shaU the reader give unto you as to your
Trent Council, that would assure us that your Church intended
the purging of no authors, but from the year 1515, when as
it appears plainly that you have spared neither the writings of
the Apostles nor the Fathers, in razing and falsifying their
own very words and sentences 1 And as touching other
authors in the latter ages, have gone beyond your coraraission,
hundreds of years, in falsifying, corrupting, forbidding and
purging thera ; and this was long before your prefixed year of
1515. In the sixteenth age Luther began his heresy (saith BeUar
mine),! A.D. 1517, and your Church, to make some show that
your Index Expurgatorius had a relation only to Luther and
his foUowers, took her rise frora the year 1515 (which was but
two years before his coming), as if all the merabers of your
Church before his coming had Uved in the unity of one faith
and doctrine. This deceivableness of your unrighteousness,
I have in part discovered. Now I come to your authors of
this last age (for I wUl cite none but your own authors), and
therein lieth another mystery not inferior to the first ; and that
is this : your Index Expurgatorius was first proclaimed gene
rally against all heretics (meaning the Protestants), but when
* Idem 1. 9. c. 9.
t Index Belgic. p. 421. [edit. Argent. 1609.]
t Index Madrid, p. 150. [p. 844. 1667.] Ind. lib. prohibit, p. 79. et
718. k BuUa Pii 4. Art. 9. Art. 22.
II Anno 1517. BeU, Chronol. p. 3. p 117.

90 AN ANSWER TO
it comes to examination, it points especially at the particular
raembers of your own Church ; and that which is most
remarkable, after that your Trent Council had distinguished
with anathemas her Roman faith from the faith of Protestants,
after she had forbidden aud conderaned by her Index divers of
your own authors, as favouring of suspected, and false, and
scandalous doctrine ; nay raore, after she had declared aU to
be heretics, and their doctrine heretical, who would dare to
teach or publish any contrary belief to that which was once
established by a General Council ; yet I say, the members of
your own Church, and those not of the meanest rank, both
bishops and cardinals, have delivered in print many points of
doctrine agreeable to the Articles of our Church ; and yet you
say they never left the Chnrch, they are not personally to be
noted nor ranked amongst heretics ; when for the very same
tenets we are accused, accursed, forbidden, and utterly con
demned as heretics and reprobates : and thus the head of your
Church being divided from the members, in points of saving
faith, may say unto the tongue, I have no need of thee, and
consequently raay cut it out. Howsoever, this use we may
safely make of your Index, that if in after ages by new im
pressions the true doctrine of Protestants shall be razed and
utterly abolished in your Roman authors, yet your very Index
will appear as a strong eridence, to shew that such doctrines
were taught in former ages : and howsoever the faction ia the
papacy formerly prevailed, yet it is more than evident by the
testimonies and records of your own men, that we had not two
Churches before Luther, but that we had always Testes Veri
tatis, witnesses of God's truth and our own religion in all
ages, in the bosom of tbe Roman Church.
I proceed to particulars in this last age.*
Cardinal Cajetan is purged in several and raain points of
doctrine, being difierent from your own Church : touching the
ground of transubstantiation, he denies that the words of
Scripture (" This is my body") are available to prove it of
themselves, and thereupon your Jesuit Suarez complaineth,.
Ex Catholicis, ^c.f " Amongst the Catholics, Cajetan only
* Anno 1500.
t Ex Catholicis solus Cajetanus, iu Commentario hujus Articuli, qui
jussu Pii 5. in Romana editione expunctus est, docuit, seclusi Ecclesia
authoritate verba ilia (Hoc est corpus meum) ad veritatem banc confir-
mandam non sutBcere Suarez. tom. 3. disp. 46. sect. 3. quasi. 75. Art. 1.
p, 515. Impress. Mog. An. 1609, [p. 515. Mogunt. 1616.]

A PAIR OP SPECTACLES. 91
teacheth that the words, ' This is my body,' be not sufficient,
without the authority of the Church, to confirm the truth of
it : and therefore by the command of Pope Pius V. this
passage is blotted out in the Roraan edition." Touching
justification by faith only ; whereas he saith, " without any
exception of person, of any sex, or quality, or condition, it is
said of every beUe ver, faith alone is required to salvation:"*
your Index commands those latter words to be blotted 'out.
Lastly, in speaking ofthe cross and the like, he saith ; " these
are altogether unlawful, and not to be embraced, because they
are part of an UI worship : " you cause these words to be
strucken out, and in Ueu of them, you subjoin these words
following (which are flat contrary:) 'these are altogether
lawful, and are to be embraced, because they are part of the
dirine worship :"i- and the better to colour these miserable
shifts and falsifications, you give this caveat to the reader :
" Beware if you find any such doctrine, for it is to be feared
the heretics have suggested it." J
Alphonsus a Castro wrote a large book against heresies, § and,
in particular, he charged .Luther with many. Yet, in his first
book and fourth chapter, he attributeth the same title of here
tic to the Pope, and shews the Pope, as Pope, is subject to
heresy ; but behold the record stands pubUshed against Luther,
hut is wholly razed touching the Pope. The words in my
edition are these : " Whereas some say, that he which erreth
wflfuUy in the faith is now no longer Pope, and thereupon
concludes the Pope cannot be an heretic ; they seem in a sad
matter to dally with words ; for (saith he) we make no doubt
whether the Pope and an heretic may agree in one person ; but
this is our question, whether a man that otherwise might have
erred in the faith, by virtue of the papal dignity, be made
; such as he cannot err ; for I do not believe that there is any so
. impudent a flatterer of the Pope that will give him this pre
eminence, to say, that he can neither be deceived nor miss in
. the expounding of the Scriptures ; for, seeing it is well known
J that many Popes be so utterly void of learning that they know
, not the principles of their Grammar, how may it be that they
* Absque exceptione ahqua conditionis, sexus, qualiatis, &c. dicitur
,, omni credenti, sola fides exigitur ad salutem. Cajet. Ep Pauli, &c. Parishs,
: 1571. fol. 4. Ind. lib. prohibit, p. 876. [p. 941. Mad. 1667.]
'. t Idem. p. 805. [p. 940, ut supra.]
{ Idem ibid. p. 805. § Anno 1500.

92 AN ANSWER TO
should be able to expound the Scriptures ?"* These words I
have cited at large out of ray edition, 1 543 ; for, if you look
into Alphonsus, printed within these last threescore years, 1
believe you vrill find them razed in this particular without an
Index Expurgatorius, which plainly shews that, as the Pope
was and may be an heretic, so likewise falsifying of records is
a proper raark of heretics.
Johannes Ferns, a Friar Minorite,f and prime preacher at
Mentz, in Germany, is purged and falsified in many points of
controversy which he held vrith us. Touching the power of
priesthood in remitting of sins, it was the doctrine of Ferus :
" Man did not properly remit sin, but did declare and certify
that it was remitted by God ; so that the absolution received
from man is nothing else than if he should say. Behold my
son, I certify thee that thy sins are forgiven thee, I pronounce
unto thee that thou hast God favourable unto thee, and what
soever Christ in baptism and in his Gospel hath promised unto
us, he doth now declare and promise unto thee by me. Of this
thou shalt have me to be a witness ; go in peace and in quiet
of conscience." J This declarative power of remitting sins was
Peru s's doctrine : this is ours But behold the case is altered;
for in Ferus, printed at Lyons, 1609, all those words are
razed out, and, on the contrary, saith, that " the priest doth
* Quod autem alii dicunt eum qui erraverit in fide obstinate jam non
esse Papam, ac per hoc affirmant Papam non posse esse hereticum, et in
re seria verbis velle jocari. Ad hunc enim modum quis posset citra impu
dentiam asserere, nullum fidelem posse in fide errare ? nam cum haereticos
fuerit, jam desinit esse fidelis. Non enim dubitamus an haereticum esse et
Papam esse coire in unum possint ; sed id quaerimus, an hominem quiali^s
in fide errare potuisset, dignitas Pontificalis efficiat a fide indeviabilem. Non
enim credo aliquem esse adeo impudentem Papae assentatorem, ut ei tri-
buere hoc velit, ut nee eiTare, aut in interpretatione sacrarum literarum
haUucinari possit. Nam cum constet plures eorum adeo iUiteratos esse,
ut Grammaticam penitus ignorent, qui sit ut sacras literas interpretari
possent ? Alph. a Cast, advers. haer. 1 1. c. 4. p. (mihi) 6. b. Colonise
excudebat Melchior Nouesianus, Anno 1543. [Thispassage has been ex
purgated from the edition which I consulted — that of Paris, 1543. In
that edition, however, are many passages containing the same admission,
though not, perhaps, with the same force. — En.]
t Au. 1500. Usher, p. 162.
X Non qubd homo proprie remittat peccatum, sed qubd ostendat ac
certificet a Deo remissum. Neque enim aUud est absolutio quam ab homine
accipit quam, si dicat. En fiU, certiflco te tibi remissa esse peccata, annuncio
tibi te habere propitium Deum, et queecunque Christus in Baptismo et
Evangelio nobis promisit, tibi nunc per me annunciat etpromittit. Fer.
Comment, in Matth. 1. 2. c. 9. Mogunt. Anno 1559. Lugdun apud
Johannem k S. Paulo, Anno 1609. Contr.

A PAIR OF SPECTACLES. 93
truly remit sins, and, a< the minister of God, doth also certify
that they are remitted of God."*
Touching our justification by faith only, the true Ferus
saith " That we are justified by faith alone in Christ, and by
none of our merits ; that our own works, whatsoever they be,
are not of that value that they should merit a reward of con-
dignity or congruity, but so far forth as God, in his raercy,
doth accept thera."f These and the like passages are com
manded to be blotted out.
And whereas he saith, " There is no kind of men that are
less moved vrith the Word of God than those which trust in
their own righteousness ;"J your men, as being guilty of their
trust in their merits of works, command this and the like
passages to be stricken out.
Your Index of prohibited books, published by the Cardinal
of Sandoval and Roxas,§ tells us, that the works of Ferus are
forbidden to be read till such time as they shall be purged ;
and sure I am, when they are purged they are none of his ;
for I appeal to you and your feUow Jesuits (Mr. Floyd),
whether these passages following be his or yours ; I mean,
either the Protestant doctrine, which he pubUshed before
Luther's days, or the Popish tenets, which are since altered by
the inquisitors, and taught by the Trent Fathers.
In the third of St. Matthew, the true Ferus saith, " If at
any time thou hear of a reward promised, know that it is not
due for anything else, but for the dirine promise sake." || Your
inquisitors command it to be altered thus : " If thou hear of a
reward promised, know that it is not due without the promise."^
The one saith, it is not due for any respect, but for the dirine
promise, ex promissione divina; the other saith, it is not due
without the promise ; when the true Ferus adds. Gratis pro-
* Sacerdos enim Dei minister vere remittit peccata, ac certificat aDeo
remissa. fol. (mihi) 160. b. In Matth. 1. 2. c. 9.
t Nempe qubd «ola fide in Christum, et nuUis meritis nostris, justifi
camur. In Ep. Pauli ad Rom. c. 16. In verba iUa deleatur. Ind. Eb.
prohibit, p. (mUii) 629. et Ind. Madrid, fol. 133. [p. 712. 1667.] et Ind.
Belg. p. (nuhi) 393.
X Sic vere nuUum hominum genus est quod minime movetur verbo Dei.
quam hi qui in sua, justitia confidunt. Idem, in Joh. u. 1.
§ Opera tamdiu prohibentur quamdiu expurgatio non prodierit. Ind, 1.
prohibit, p. 56.
II Qubd si aUquando mercedem audis poUiceri, scias non ob aUud esse
debitam quam ex promissione divina. Ferus in Matth. 3.
H Qubd si aUquando mercedem audis poUiceri, scias non sine promissione
esse debitam. Ind. Madrid, fol. (mUii) 125. [p. 705. 1667.]

94 AN ANSWER TO
misit, gratis reddidit, " He promised freely, and he hath given
freely ;" you command these words to be stricken out. And
whereas Ferus, c ;mmenting upon the words of Christ, Tu es
Petrus, &c. "Thou art Peter, and upon this Rock I will
build my Church,"* shewing that this rock was meant of
Christ, by the confession of Peter's faith. And, saith he,
" whosoever is ignorant of this faith, belongs not to the Church,
although he seem to be the chief in the Church. "•(• These
words are otherwise read iu your General Indices, and are com
manded to be stricken out. And upon the words. Si quis natus
fuerit, &c., he saith, " The preachers of God's Word ought
first to teach faith by which a raan is justified, and afterwards
good works." J There the words, "by which a man is justi
fied," are comraanded to be stricken out.
Now, as you have purged raany places, so Ukevrise you have
forged and falsified others by addition or retraction. Look
upon his Commentary on the first Epistle of St. John, and you
shall behold strange additions, and the true Protestant doc
trine wrested to flat Popery; — as, for instance : "The holy
Scriptures (saith the true Ferus) are given us as a certain sure
rule of Christian doctrine." § In Ferus, printed at Rome, he
is taught to say, "The holy Scriptures (and traditions) are
given us as a certain sure rule of Christian doctrine." || The
true Ferus saith, " Though the just man remaineth in Christ,
yet he is not, neither can be without sin ; for even the just do
faU seven tiraes a-day."^ Your Roman Ferus addeth, "not
vrithout venial sins."** The true Ferus saith, " the Apostle
conjoineth faith and charity, yet so as he preferreth faith : "ft
your Roman Ferus addeth, he preferreth faith, " in order— not
in perfection." JJ The true Ferus saith, " Charity driveth out
fear, because it trieth, confirms, and makes assured our faith,
• Ind. Belg. p. (mihi) 372. Ind. lib. prohib. p. 627.
t Qui banc fidem nescit, ad Ecclesiam non pertinet, etiamsi videtur
primus esse in Ecclesia. Idem in Matth. 1. 3. c. 16. p. (mihi) 125. [p. 707.
1667.] Ind. Belg. p. 370
X In Joh. c. 3. p. (nuhi) 69. Ind. Ub. proh. p. 625. [p. 708, ut supra.]
^ Scriptura sacra data est nobis seu certa quaedam regula Christiane
doctrinae. Idem in 1 Ep. Joh. c. 2. edit. Antwerp. Anno 1556.
II Romana edit. Anno 1577.
If Justus licet in Christo manet, tamen sine peccato nee esse potest;
septies enim in die etiam Justus cadit. Idem in cap. 3.
** Sine peccato veniaU.
H Fidem et cbaritatem conjungit Apostolus, ita tamen ut fidem praepo-
nat. Ibid. Xt Additur, ordine, non perfectione.

A PATR OF SPECTACLES. 9."(
whereby we apprehend Christ, our Ufe, propitiation, and salva
tion :"* your Roman Ferus saith, " Charity drives out fear,
because it forgiveth our sins, and the Holy Ghost doth com
fort us, giving testimony that we are God's children."t The
true Ferus saith, " There be some who, after faith, do earnestly
urge good works, but because they teach not withal to what
end they are to be directed, and how much is to be ascribed
unto them, they give cause that almost all the common people
do trust in their own works, and so they buUd upon the sand :" J
the Roman Ferus saith, "There were some who, after faith,
and with faith, did earnestly urge good works : but because
they cast away their necessity, and others ascribed too much to
them, they all did build upon the sand." Lastly, in the true
Ferus, sometimes by changing of a word, or by taking away of
a word, you pervert the sense and meaning of the author. As,
for instance, whereas the true Ferus saith, St. John conderaned
aU glorying in our works (o»!«e»i gloriam), your Roman edition
hath turned omnem into inanem, and saith, St. John con
demned (inanem gloriam) vain glory, &c. And whereas the
true Ferus saith, "It is ridiculous that some vriU have Cephas
for the head :" § your Roman Ferus hath left out the words
ridiculum est, and saith, " That sorae will have Cephas taken
for the head," which is most ridiculous.
Claudius Espenceeus bishop of Paris, lived and died a mem
ber of the Roman Church ; yet is purged, because he speaks
not placentia, suitable to your Trent doctrine. In his Com
mentary on the Epistle to Titus, in his first digression, he is
commanded to be purged (per quinque paginas) " five leaves
together ; in which he complains of the abuses and corrup
tions grown into the Roman Church and See ; he shews that
their greediness of gain, and love of money caused them to
dispense with aU kinds of wickedness ; as namely, with un
lawful marriages, with priests keeping concubines, with incests,
murders, rapes, witchcraft, killing of fathers, of mothers, of
brothers, and things not to be named ; and under the name
and title of the 'Taxes of the xApostolic Chamber,' || (for so
• Charitas timorem expeUit, quia fidem qua Christum vitam, propitia-
tionem et salvatorem nostrumapprehendimus, probat et confirmat, certam-
que reddit. Ibid. c. 4. AUter.
t Charitas timorem expeUit, quia peccata remittit, et Spiritus sanctus
eam consolatur testimonium perhibens qubd fiUi Dei sumus. Ibid.
. X Ibid. cap. 5. § Ridiculum est quod quidam hie volunt, Cephas
idem esse quod caput. Idem, in Joh. c. 1. p. (mihi) 43.
II Taxse Camerie ApostoUcae.

96 AN ANSWER TO
they term them), in which book (saith he), being pubUcly and
daily printed, you may learn raore vrickedness than in all the
suras and catalogues of rices." Then he shews that the
Council of Trent was a third time assembled by the command
of Pius IV.;* yet by no means would he permit that the
Court of Rome should be reformed. And thus in several
pages, where he complains of the like abuses in the See and
Court of Rome, the inquisitors comraand to be blotted out.
Lastly, he proves out of Gregory the Great, and St. Ber-
nard,-|- " That every soul is subject to the higher power ; that
is, the priesthood to the secular power, the bishops and arch
bishops to emperors and kings ;" and in conclusion, when it is
questioned (saith he), "touching the reformation of the
clergy, and orders of monks, for sending the shepherds to
their own folds, and compelling them to feed their own flocks,
they say it is a thing that belongs to a Synod, and the Bishop
of Rome :{ but was there any reformation at the Council of
Trent ? Did the Pope and Council cause them to be more
diligent in their calling ?" &c. This and much raore to the
like purpose they coramand to be blotted out.
Poiydore Virgil, a meraber of your Church, is purged in
many points of doctrine which make against you. Possevine§
tells us, that his book De inventionibus rerum is permitted to
be read, if it be such as Pope Gregory XIII. commanded to
be purged at Rorae (1576) Now if any man list to compare
that and Poiydore printed at Paris, || 1 528, he shall find that
the true doctrine of Poiydore is not allowed, which protesteth
against many points of Popery ; but by the inquisitors' com
mand he is enforced contrary to himself to speak the Trent
language. As for instance, whereas the true Poiydore saith,f
" When God is everywhere present, certainly there is nothing
more foolish than to counterfeit his image ;" in your later
editions you have added these words, "in the beginning after
the first creation there was nothing more foolish ;" as if it

* Adeo tamen Romanam curiam repurgare non permisit. Ind. Madrid,
f. 60. [p. 232. 1667.] et Belg. 74. Deleantur iUa verba inEp. ad Tit. c. 1.
p. 74. p. 76, 77, 78, et 82, 83, 84.
t Ibid. p. 526. In Tit. c. 5.
Res est synodica et pontificia. Ibid, p, (mihi) 526.
§ Possev. Appar. p. (mihi) 294. tom. 2.
II Parisiis ex Officina Roherti Stephani, Anno 1528.
\ Polyd. de Invent. Rerum, 1. 2. c. 23. in initio, p. (mUii) 41. [p. 26.
sine anno aut loco.]

A PAIR OF SPECTACLES. 97
were wisdom to represent God the Father in these days,
which in the beginning of the world was foolishness.
In his fifth book and fourth chapter,* your inquisitors
command seven whole pages to stricken out ; and the reason
is pregnant : the marriage of priests, which is prohibited by a
positive law of your Church, is proved to be lawful, yea and
in some cases comraanded by the Apostles' doctrine, and jus
tified by the examples of St. Paul, of Peter, of PhUip, and
other Apostles, that had wives ; and he addeth, that accord
ing to St. Paul's doctrine, the bishops and deacons, and con
sequently all orders of priesthood, had them ; and this custom
(saith he) continued long in the Church : and withal con
cludes : " Furthermore, whilst the priests did beget lawful
sons, the Church flourished with a happy offspring of men ;
then your Popes were most holy, your bishops most innocent,
your priests and deacons most honest and chaste. "f Then
'he proves from Pope Pius II. that " as marriage upon good
cause was taken from the priests, so it ought to be restored
upon better." This and much more concerning the marriage
of priests, is commanded to be struck out.
.' In his ninth chapter, he saith, " Worship thou one true and
Wernal God ; but worship thou no image of any Uring creature,
'deleatur (say your inquisitors) let it be stricken out."'t
^ In his sixth book, and beginning of his thirteenth chapter, he
:testifies from St. Jerome, " That almost all the holy ancient
-Fathers did condemn the worship of images for fear of idol-
-atry."§ He proves from the law of Moses that nothing made
%ith hands should be worshipped ; and from the Prophet
^Oarid, " Confounded be all they that worship graven images."
sHe shews further, that Gregory the Great, albeit he repre-
¦ lended Serenus bishop of Marsilia for breaking down of
mages, yet he commends him for forbidding the worshipping
^f them. These and the like passages are commanded to be
fc truck out, per octodecem lineas, "for eighteen lines to-
:ether."||
* I • Ibid. 1; 5. t. 4. p. 84. usque ad p. 87.
'" t Porro, dum sacerdotes generabant legitimes fiUos, Ecclesia faeUci
role virum vigebat ; tum sanctissimi erant Pontifices, Episcopi innocen-
ssimi, Preshyteri Diaconique integerrimi castissimique. Ib. p. 86, 87.
3id.c. 9. ± Ind. Belg. p. 175.
^ Idem 1. 6. c. 13. [Idem. Mad. p. 852.]
II Ind. Belg. p. 177. Ind. Ub expurg. p. (mUii) 725. [p. 55. Mad.
!5)67.] TOL. V. H

98 AN ANSWER TO
Ludovicus Vives, a priest of your second class, is purged,
and namely by the Divines of Louvain, in their edition of St.
Augustine's works at Antwerp, a.d. 1576.*
In his epistle to King Henry VIII. where he saith, "that
princes are supreme governors on earth next under God ;" this
is commanded to be blotted out. And where he saith, " The
saints are worshipped and esteemed by raany, as were the gods
araong the Gentiles ;" this passage vrithout a command, in the
aforesaid edition is razed out.
Again, in his Comraent on the eighth book of the City of
God, he teUs us how your Romish priests upon Good Friday
do celebrate Christ's passion upon the stage. " There Judas
(saith he)t playeth the most ridiculous mimic, even then when
he betrays Christ ; there the Apostles run away, and the sol
diers follow, and all resounds with laughter; then comes
Peter and cuts off Malchus' s ear, and then all rings with ap
plause, as if the betraying of Christ were now revenged ; and
hy and by this great fisher, Peter, for fear of a girl, denies his
Master, aU the people laughing at her question, and hissing at
his denial ; and in all these revels and ridiculous stirs, Christ
only is serious and severe ; but seeking to move passion and
sorrow in the audience, he is so far from that, that he is cold
even in the divinest matters, to the great guilt, shame, and sin
both of the priests that present it, and the people that behold
it."t These words and blasphemous actions, as being ashamed
of them, you do well to command them to be blotted out ;
but yet they are reprinted, and your men are not ashamed to
continue the practice of it in your own religion.
And lastly, where he says, " Those who prefer the Latin
translation before the Greek and Hebrew fountains, are men of
evil minds and corrupt judgraents ;"§ that passage is leftoutin
the Antwerp print. And whereas he saith, that the story
of Susanna, of Bell and the Dragon, are apocryphal Scrip
tures, |1 and "not received ofthe Jews nor translated hy the
Septuagint :"^ all those words are commanded to be stricken!
out. 1
Jacobus Faber Stapulensis, a member of the Roman Church,
* Plantin's print at Antwerp, 1576.
t Lud. Viv. in August, de Civit. Dei, 1. 8. c. 27.
X Ind. 1, Expurgati p. (mihi) 41.
§ Idem in Aug. 1. 15. c. 13. p. 83.
II Idem. 1. 18. c. 31. IF Ind. 1. expurg. p. (mihi) 41.

A P,ilR OF SPECTACLES. 99
taught the Protestant doctrine in many points, and therefore
he is purged by your several Indices.
Whereas the Rhemists translate the Greek word fieravola,
"penance,"* he defined it repentance, ahd inakes a distinction
betwixt repentance and penance, such as the Protestants do ;
and therefore it is commanded to be stricken out.
Again, speaking of the Scribes and Pharisees who did at
tribute righteousness to themselves and their own works : " The
faithful (saith he), which are of the law of grace, do work
most diligently, but do attribute nothing to themselves or
their own works ; but all of them do impute their righteous
ness to the grace of God ; aU consisteth with the one in the
merit of works, with the other in grace : the one respect them
selves and their works, and are delighted therein ; the other
regard not themselves, but the grace of God ; they admire his
goodness, and therein is their chief delight."t Again, " If any
man shaU do good in this world, he must not do it because it
is his wUl, but because God comraandeth it ; for he which is
perfect hath not a wiU pecuUar to himself, but his will must
be the will of God : and this is the third petition of the Lord's
.prayer." In the 16th chapter of St. Matthew, upon the words,
" Thou art Peter," &c. he shews, that according to St. Paul's
-doctrine, "the rock was Christ ;"J he shews that Peter was so
-far from being a firm rock, that Christ himself did intimate
the contrary, wheti he said, " Get thee behind me, Satan, for
thou savourest nOt the things of God, but of men." He shews
us further, that our Lord Christ promised to Peter the keys of
^binding and loosing, but withal testifies, that those keys were
not Peter's but Christ's, whereby Peter doth not bind or loose
jy his power, but by the wUl of Christ. He addeth, moreover,
hat not only Peter received those keys, but also all the rest of
^ie Apostles. " But (saith he) there be some which under-
tand by the keys of binding and loosing, the Pope's power, as
'Christ spake of that faith, witnessing that he was the Son of
he Uving God, which is one of the keys of the heavenly doc-
1* .
, * Jac. Fab. in Evang. Matth. c. 3. fol. (mihi) 13. b. Ibid. c. 5. fol.
4. in initio, [cap. 3. in Ulud, Pcenitentiam agite, fol. 13. p. 2. lin. 1. de-
atur ab UUs verbis, est autem metanoia, usque ad, id est, resipiscentiam."
691. Mad. 1667.— Ed.]
t Ibid. c. 6. f. 30. a, Ind. Madr. fol. 112. [p. 692. 1667.]
X Ibid. fol. c. 16. (mihi) 74. b.
t> H 2

100 AN ANSWER TO
trine upon which the Church is founded."* This and much
more to the same purpose, for thirty lines together, is com
raanded to be struck out.
In his 20th chapter, he saith, " Those which any ways
trust in their works, have the least affiance in God, and love
hira the less ; but those which give all to his promise, and to
God himself, they trust raost in God ; by whose ineffable
bounty, those which are last in working, are made first by re
ceiring grace ; and those that are first in working, are become
last in receiving. Whatsoever therefore a man doth, it is good
for him to trust wholly to God's goodness, for it is the will
of God, and of his special grace, that we are saved, and not of
our will or works."f These words, and much more to the same
purpose in the same chapter, are commanded to be blotted
out. Touching his Commentaries upon St. John, your inquisitors
have pronounced this definitive sentence, J " Because they can
not be handsomely purged, let them all be spunged and
blotted out."
Touching his Commentaries upon Tiraothy, he shews " that
it was lawful for priests to raarry a virgin till the time of Gre
gory VII. (which was 900 years after Christ) ; he shews
Ukewise that the Grecians kept the apostolical tradition iri
marrying of vrives, and could not change them, and that other
Churches which vowed single life, by their incontinencJf fell
into the snares of the devil." § And lastly, in his Commentary
upon the Galatians, at large he proves, |1 "That by the faith ,
of Christ alone we are justified, and that he which trusteth in
his works,^ trusteth in himself, and leans upon a staff of reed,
* Deleatur ab iUis verbis, Ne quis putet Petrum, &c. usque ad Mtem,
Patris infusio. Ind. Madr. fol. (mihi) 113, &c. [p. 692, ut supra.] Ind,
Belg. p. 51.
+ Verum qui operibus suis aliquo modo fidunt, minus Deo fidunt, mi-
nusque amant Deum ; qui autem nullo modo, sed pacto, sed promissioni
imo omnia Deo tribuunt plus Deo fidunt, cujus inefFabiU bonitate qui
novissimi fuerunt operando, facti sunt primi gratiam recipiendo; etqui
primi operando, novissimi gratiam recipiendo : Quare bonum, &c. delea.
tur usque ad Dei autem omnia. Ind. ut supra.
t Ind, Madr. fol. (mihi) 115. [p. 694, ut supra,]
§ In Tim. u. 3. fol. (mihi) 205.
II Per solam fidem Christi infunditurjustificatio. In Gal.c. 2. fol. 154,
IT Idem, c. 3. fol. 156. Qui autem confidit in operibus,in seipsocoDi
fidit, et baculo innititur arundineo, qui frangitur in seipso, et supemum
lumen non videt, unde descendit Justificatio.

A PAIR OF SPECTACLES. 101
which is broken in itself, whereby he doth not discern the
heavenly light, from whence our justification doth descend."
These and raany other Uke passages in several places of his
works, which are consonant to our Protestant doctrine, are
commanded by the inquisitors* to be struck out.
Fridericus Furiusf writes a whole book of translating the
Bible into the vulgar tongue, for the benefit of the lay people ;
he dedicates his book to Cardinal Bovadilla, and he tells him
that we esteem it an exceUent thing to read the works of Greek
and Latin philosophers ; and therefore much more ought we
to search and know the vrill of God out of his sacred Scrip
tures ; for the one is a matter of pleasure, and the other is a
matter of necessity ; the not knowing of the one may hurt
little or nothing at all, but to be ignorant of the other brings
a grievous mischief, besides eternal destruction of the soul.
Again, what is it (saith he) to forbid the Scriptures to be read
in the vulgar tongue, than to forbid God his own purpose, and
as it were to comraand God, which doth declare himself to all
by his Word, that he should not be manifested unto us ?
This is the whole scope of the author, and for this cause, lest
the reading of the Scripture in a known tongue should disco
ver antichristian doctrine by frequent reading,! the book itself
is forbidden, tUl it be purged in this and the like places vrit-
nessing against your Roman doctrine.
Johannes Langus is numbered amongst your heretics in the
first Classis, page 51. Yet his Annotations upon Justin
Martyr, § and his Commentaries upon Nicephorus, are allowed
if they he purged. Now let the reader observe for what cause
lyou would have him purged. First, touching his Annotations
upon Justin Martyr, " They contain many things disagreeing
I to the CathoUc reUgion ; but among those, that is chief, that
he doth not acknowledge transubstantiation, but doth openly
maintain that the true substance of bread and wine doth reraain
with the body and blood of Christ." || Again, " He doth very
;, • Ind. Madr. f. (mUii) 118, 119. [p. 696, ut supra.]
t Frederici Purii Cariolani Valentini Bononia ; sive, De Ubris sacris in
'femaculam Unguam convertendis. [BasU. 1556 ; Lug. Bat. 1819.]
X Ind. Ub. proh. p. (mihi) 36. [p. 424. Mad. 1667.]
§ Permittuntur verb ejusdem in De Justinum annotationes, item in Ni-
,)ephorum schoUa, si expurgentur. Ind, 1. proh. p. mihi 51.
'¦ II Multa continet parum CathoUcae ReUgioni consona, inter ea autem
Hlud est praecipuum, qubd transubstantiationem non agnoscit, sed apertfe
> lontendat, cum torpore et sanguine Christi remanere veram panis et vini
lubstantiam.

102 AN ANSWER TO
corruptly interpret that place of Malachi, ' In every place a
sacrifice shall be offered to my name,' that is (saith he) in giv-
ipg of glory, blessing, laud, and praise to the name of God."*
Gerardus Lorichiusf is prohibited till he be purged for the
reproving and condemning your private mass and communion
in one kind, his words be these, " There be false Catholics that
are not ashamed by all means to hinder the reformation of the
Church ; they, to the intent that the other kind of the sacra-
mentj may not be restored to the lay people, spare no kind of
blasphemy. For they say,§ Christ said only to his Apostles,
Drink ye all of this ; but the words of the Canon of the Mass
are. Take and eat you all of this. Here I beseech them let
them teU me, whether they will have this word all to pertain
only to the Apostles ? Then must the lay people abstain from
the other kind, of the bread also, which thing to say is an
heresy, and a pestilent and detestable blasphemy." ||
Ambrosius Catharinus, archbishop of Compsa, wrote against
Cajetan ; and (saith BeUarmine^) he wrote likewise' against
Luther. " Yet soraething he wrote is disallowed of the Church,
as namely, touching the words of consecration : other things
are commonly refuted by the doctors of the Church, vin, the
certainty of grace, of predestination, &c. therefore his works
are warily to be read." * * Thus you haveCajetan against Luther,
and Catherinus against Cajetan, and Luther and both agamst
the tenets of their own Church ; insomuch as the inquisitors
have comraanded a deleatur upon Cajetan and Catharinus in
the second class, and against Luther' sff whole works in the
first class.
Didacus Stella is prohibited to be printed before he be
purged. The places which are purged are such wherein he
• Perverse admodum interpretatur iUud Malachiae, In omm loco offer-.
tur sacrificium nomini meo, de doxologia, benedictione, laudibus, et hym-
nis. Sic Ind. ut supra, [p. 630, ut supra.]
t Gerardi Lorichii Adamaru coUectio trium librorum, &c. de missa
pubiica proroganda. Ind. 1. proh. p. ] 1. [p. 88, ut supra, vide Berhardm
Lotius Hadamar.]
} De Missa pub. Racemationum, lib. 2. Canonis pars 7. p. (mihi) l?7.
^ Excusum an. 1536.
II See more, Ub. 2. pars Canonis 17. p. (mihi) 210, &c.
f Bellar. de Ec. Scrip, p. (mihi) 312.
•• Opuscula verb similiter prohibentur, nisi corrigantur, Ind. 1. prohib.
p. 4. [p. 46, ut supra.]
tt Commentaria in Lucam, nisi fuerint expurgata et impressis ab an,
1581. vel nisi antea edita, expurgentur. Ind. 1. prohib. p. 26 et p. 318.
p. 768, ut supra.] Ind. Belg p 317. Ind Hisp. p. 63.

A PAIR OF SPECTACLES. 103
teacheth Protestant doctrine, as may be seen in Mr. Crashaw,
and Dr. James, and D. F.'s Observations.*
Andreas Masiusf in his Commentary upon Joshua, is purged
for this Protestant doctrine, "We ought to preserve the mo
numents of saints only for the imitation of their godly life,
not for reUgious worship, which divines caU adoration."
Again, he saith, " The Church sets before our eyes the figure
of Christ's cross (not that we should worship it) ;"J which
latter words are commanded to be razed out.
Lastly, Cardinal Bellarmine, § who was the first and best that
ever handled all controversies in difference betwixt us, was in
danger of a prohibition, or rather of an absolute suppression
of aU his works. Your own Barclay|| witnesseth of him,
"That there is not one of the Pope's party, who hath either
gathered more diUgently, or propounded more sharply, or con
cluded more briefly or subtlely, than the worthy divine Bellar
mine, who although he gave as much to the Pope's authority
in temporaUties as honestly he might, and more than he ought,
yet could he not satisfy the ambition of the most imperious
man Sixtus V. (who affirmed that he had supreme power over
kings and princes of the whole earth, and all people, countries,
and nations committed unto him, not by huraan, but by divine
ordinance) ; and therefore he was very near by his pontifical
censure (to the great hurt of the Church) to have aboUshed
all the writings of that doctor (which do oppugn heresies
with great success at this day), as the Fathers of that order
(whereof Bellarmine was then) did seriously report to rae."
How probable this may seem, his work of Recognitions doth
witness to the world, wherein he was enforced to recant that
doctrine, which he had both sincerely taught and published
according to the truth. As for instance, whereas he professed
that the Pope was subject to the Emperor in temporal affairs ;
on the contrary, he recants it, saying, " I allow not that which
I said (with Albertus Pighius) that Paul appealed to Csesar to
be his lawful judge."^ Again, whereas it was said the Popes used
• See Appendix to the Romish Fisher caught in his own Net.
t Ad solam vitae bene actae imitationem, non etiam ad religiosum cul
tum, quem adoratiouem vocant Theologi, Divorum monumenta conservare
fas est. In Comment. Jos. hist. cult. Ind. 1. expurg. p. 31. [p. 46.
Mad. 1667.]
t Idem in Jos. c. 22. § Ind. Belg. p. 269.
i II Barclay of the Authority of the Pope, c. 13. p. 66. Engl.
I IT Bel. Recognit. de summo Pont. p. 16.

104 AN ANSWER TO
to be chosen by emperors, the word emperor (potest, et forth
debet deler'i), " it must,* and peradventure ought to be blotted
out." And when I said that Paul was subject to Csesar, as to
his teraporal lord, I raeant it was so in fact,-)- but not of right.
And in truth it seeras that neither the Pope nor his inquisi
tors were well pleased with this Catholic doctrine : for Friar
Paul of Venice acknowledged Cardinal Bellarmine and Baro
nius for learned men; and further saith, that he hath known
the one and the other in Rome ; but he could wish withal that
they had written that which they sincerely thought, without
being forced to recant anything that they had spoken.
" For Friar Paul knew well that under Sixtus Quintus there
came out an Index of prohibited books, which though it were
suddenly stayed and called in, yet it was not so closely acted
but that there remained copies of it ; and in that Index the
vForks of Bellarmine were comprehended." If this learned
cardinal's book had been forbidden, you and your fellows
wonld have been to seek of an answer for many objections
made against you ; for it is usual with you to refer me for an
answer to Bellarmine. But, as it is observed, they recanted
many things in their writings: for Baronius confesseth that m
his first edition many things " were imperfect, and not altoge
ther true, which were corrected in the other impressions."!
And I am persuaded ere long we shall have an Index Expur
gatorius^ lay hold on him : for (saith Johannes Marsijius)
" I have heard that as he hath taken a liberty to mend the
Fathers, canons, and historians, so he will correct the Councils
after his manner, and for his own purpose, and so assume
unto himself a Ucence hereunto, which God forbid." Again
(saith he) " the answers of Cardinal Baronius are not unlike

• Idem de Cler. p. (mihi) 52.
+ De facto, non de jure. Ib. p 17. Sapendo M. Paolo chasotto Sisto
Quinto usci un Indice del libri prohibiti, il quale se ben subito si occulto,
non fa pero cio cosi presto fatto che non ne restassero gli essemplari. Et
in questo erano compresse le opere del Bellarmino. In lib. Confirmatione
del considerationi del M. Paulo di Venetia, di M. Fulgentio Brestiano
servita. In Venetia appresso Ruberto Mejetti, 1606. Con. Ucentia de
superior!, in 4to.
% Dum plurima Annalibus digerendis pervolutanda fuere, agnorit in.
geniie quae primis editionibus aut macnlata, aut non omnino ad plenam ve
ritatem ab se fuerant scripta, id quod in Annalibus non semel testatus est,
4 Defensio Johannis MarsUii in favorem responsi octavi propositiones
continentis. adversus quod scripsit illustrissimus Cardinalis Bellarminus.
Venetiis, 1606.

A PAIR or SPECTACLES. 10.5
the answers of Cardinal Bellarmine, who whilst he cannot
find an objected argument to be assaUed by history, he
saith that those words have been inserted into the books :"*
much like to Mr. Floyd, when there is no answer to be made
to some particular objections out of the authors, you reject
them all as condemned by your inquisitors : and this answer I
am sure may serve for all objections that can be made frora
most classical authors.
" The last thing which I here mean to speak of is a certain
distinction of explicit and impUcit faith, which the knight and
his ministers cry out against, and are pleased sometimes to
make themselves merry withal, as if they would laugh out ;
but it is too well and solidly grounded to be blown away
with the breath of any such ministerial knight as he is."
Thus you.
You professed formerly to teach me for my learning ; now it
seems you would instruct me for my manners : you tell me I
make myself merry with your doctrine, as if I would laugh
out : truly I am sorry to think you teach such ridiculous doc
trine as should deservedly cause laughter. Shall I make you
my confessor ? I cannot choose but smile when I consider what
great pains you have taken in this whole chapter to uphold the
articles of your faith vrith six pretended rules, and all infallible,
as namely. Scripture in the plain and literal sense ; tradition or
common belief and practice of the whole Church ; Councils
either general or particular, confitrmed by the See Apostolic ; the
authority of that whole see itself defining ex cathedra, though
vrithout either general or particular Council ; the common and
uniform consent of ancient Fathers or modem Doctors and
schoolmen, delivering anything unto us as matter of faith :
AU these six rules (say you) " we acknowledge and are
ready to make good whatsoever is taught any of these

When I say you assume confidently, that all these are infal
lible rules to lead men to the knowledge of your faith, and at
last you conclude, and as it were shut up all those rules of
knowledge with the doctrme of an impUcit faith. This I con
fess is such a mystery of foolishness as deserveth rather laughter
than an answer : For, as Cato said, " he marvelled that a
soothsayer did not laugh when he saw a soothsayer :" so I
* MarsU. p. 357. See Bp. Morton's " Encounter against M. Parsons'
reckoning," 1. 1. t. 1. p. 10, 11. [Lond. 1610.]

106 AN ANSWER TO
am verily persuaded that yourselves do smile when you meet
each other, to think how you cozen the poor ignorant people
with a blind obedience and an implicit faith. To let pass your
golden legends and leaden miracles (which occasion sufficient
mirth in long winter nights for all sorts of people), what I
pray is that implicit faith, that you condemn me and our
rainisters for laughing at ? Mistake us not, I know no Pro
testant doth laugh at an iraplicit faith which is directed to the
proper object, the holy Scripture ; we laugh not at an im
plicit faith which cannot be well unfolded or comprehended by
reason, as namely, the unsearchable mystery of the Trinity, of
Christ's conception by the Holy Ghost and the like; but we
disclaim and condemn your Catholic Collier's faith, which is
canonized for your Popish Creed ; that is, to pin our faith upon
the Church's sleeve, and to assent to every thing the Church
propoundeth to be believed, without examination whether it be
agreeable to the Scripture, or besides it. We laugh, or rather
we pity that merchant of Placentia, who chose rather to he a
Papist than a Protestant, " Because (saith he) I can briefly
learn the Roman faith ; for if I say what the Pope saith, and
deny what the Pope denies, and if he speak and I hearken unto
him, this is alone sufficient for me."* And we cannot choose
but smile at the judgment pronounced by your Gregory de
Valentia upon this poor ignorant merchant : " God (saith he)
will have nothing to lay to this man's charge at the dreadful
day of judgment." His raeaning, it maybe is, God can charge
him with nothing, because this raan knew nothing.
This doctrine of obedience doth well agree with Cardinal
BeUarmine's exposition upon that place of Job, "The oxen
did plough and labour, and the asses fed by them. By the
oxen (saith he) are meant the learned doctors of the Church,
by the asses are meant the ignorant people, which out of simple
belief rest satisfied with the understanding of their superiors."!
And accordingly your Cardinal Cusanus persuades his prose
lytes to rely upon the Church, without further inquiry of the
truth: "For (saith he) obedience without reason is a full and
perfect obedience, that is, when thou obeyest, without inquiring
of reason, as a horse is obedient to his master." J He that
shall make a question in your Church, whether the Pope can
err, must resign up his understanding with this belief, "If the
• Laurent. Discept. Theolog. p. 5.
t BeU. de Justif. 1. 1. c. 7. [sect. 9. p. 409. tom. 4. Prag. 1721.]
} Cusan. exercit. 1. 2. et 1. 6.

A PAIR OF SPECTACLES. 107
Pope should so far forth err as to coramand rices and forbid
rirtues, the Church were bound to believe that vices are good,
and virtues are evil, unless she wUl sin against her own con
science."* This is BeUarmine's lesson, and that must be your faith.
Nay more. Cardinal Toilet wiU assure you that " If one believe
his bishop, although it be contrary to the faith, yet in be
Uering that falsehood he shall perform an act meritorious."f
I understand you are a Jesuit, and therefore I do not much
wonder that you so much insist upon the justification of an
implicit faith, for you had it from your founder, and are en
joined to make it good by your own order. There is a Uttle
pamphlet entitled Regulce Societatis Jesu, which yourselves
have caused to be printed at Lyons, in which Ignatius Loyala,
the Spanish soldier, and patron of your sect, hath laid down
these rules to your society : " Entertain the comraand of your
superior in the same sort as if it were the voice of Christ." J
Again, " Hold this undoubtedly, that all which a superior
commands is no other than the commandment of God himself,
and as in beUering those things which the Catholic faith pro
poseth, you are presently carried with all the strength of your
consent ; so for the performance of all those things which your
superior commands, you must be carried with a certain blind
impetuosity of wUl, desirous to obey vrithout further inquiring
why or wherefore." " And lest that such command might
seem sometiraes unjust and absurd, he commands your Jesuits
so to captivate their understanding that they sift not the com
mands of their superiors : but that they may follow the ex
ample of Abrahara, who prepared even to sacrifice his son at
the commandment of God : and of Abbot John, who watered
a dry log of wood a whole year together, to none other pur
pose but to exercise his obedience; and another time put him
self to thrusting down of a great rock, which many men toge
ther were not able to move, not that he held thera things
either usual or possible, but only that he would not disobey
the command of his superior."
This is that blind obedience and impUcit faith which we
laugh at, and this is the ridiculous doctrine which your Rhe-
" BeUar. de Pont. 1. 4. u. 5. [sect. 8. p. 456. tom. 1, ut supra.]
t Toll, de Instruct, sacerd. 1.4. c. 3.
X Anticotton ; or a refutation of Cotton's letter to the Queen Regent,
p. 24, printed at Lyons by Jaques Roussin. Anno 1607.

108 AN ANSWER TO
mists teach. " He saith enough, and defendeth himself suffi
ciently, who answereth he is a Catholic man, and that his
Church can give a reason of all the doings which they demand
of him."* But we have not so learned Christ; we are ready
always, according to the Apostle's instruction, to " give an
answer to every raan that asketh us a reason of the hope that
is in us."t And for the better fulfilling of the law and the
prophets, we testify with Moses, " Secret things belong to the
Lord our God, but the things revealed belong to us and our
children, that we may do all the words of the law."f We say,
therefore, particular knowledge is to be joined with the assent
of faith ; for no man can assent to that which he never heard,
and therefore I think no man of understanding, with a bhnd
obedience and implicit faith, will resign up his eye-sight, and
look through such spectacles as you have tempered for themi
For without doubt it was the constant and uniform doctrine of
the smcient Church, that howsoever faith apprehends mysteries
not be inquired into, yet the proposition and doctrine of all
the articles of faith were distinctly taught and conceived hy aU :
and thereupon Theodoret, who was then Uring, gives us to
understand that in his days " You might see everywhere the
points of our faith to be held and known, not only to them'
who are masters in the Church and teachers of the people, but
even of cobblers, smiths and weavers, and all kind of artificers,
of all sorts of women ; and all these you may find (saith he)
discoursing of the Trinity, and the creation of all things. "§
* Rhem. Annot. in Luc. 12. 11. [p. 177, ut supra.]
t 1 Pet. iu. 15. X Deut. xxix. 29.
§ 'EcTiv iSeXv TovTa eiSorag, &c. Theod. Grsec. Serm . 5.

A PAIR OF SPECTACLES. 10!)
CHAPTER II.
The Sum of his Answer to my First Section.
" T HE Church of Rome, not without cause, bitter against
the Reformed Churches, because they are heretics : Theodoret
is impertinently aUeged : BeUarmine is falsified : the Catholic
Church cannot be depraved because of her promises." And
this (setting aside your reproaches and impertinences) is the
substance of your Second Chapter, in answer to ray FUst Sec
tion. The Reply.
First, you say in your title, " The Church of Rome not
bitter against heretics."
It is true, the Church of Rome is not bitter against heretics
(as you understand them for Protestants), for they are no
heretics : but if the terms of " Luther's whelps, Hell-hounds of
ZwingUus, damned persons, and worse than infidels ;" if such
terms (I say) be CathoUc compUments (which your fellow
Jesuits have given us), I shaU freely confess your charity is
nais taken.
But (say you), " The word heretic, which is the worst of
aU, hath ever gone with such as have held new particular doc
trines, and such St. John* calleth Antichrists."
Surely you have my assent and vrishes with you, that is,
that the name heretic may always go as it hath gone, with such
as teach new and Antichristian doctrine. But let me tell you,
this description of yours is a perfect character of the Roman
Church; and I verily believe that, if all the pictures and
patterns of a Papist were lost in the world, they might all
again be recovered, and a Papist be painted to the Ufe in the
description of such an heretic as you here define.
Look upon the particular doctrines of private mass, your
half communion, your prayer in an unknown tongue, and tell
me if these be not new ; why else do you and your associates
confess that the contrary tenets were taught and rerived by
the ancients? And as touching the name of Antichrist, if
that be appropriate to heretics, it cannot touch the members of
our Church ; for we make Christ and his Apostles the sole
• 1 John ii.

1 10 AN ANSWER TO
rule of our faith. On the other side, if you consider the Pope,
either as he sits in the place of Christ, as his vicar-general, or
as he or his adherents teach and uphold a doctrine agamst
Christ (forthe word Antichrist imports both),* without doubt,
they bear the marks of Antichrist, and consequently the word
heretic reflects upon yourselves.
Cassander tells us, "There be some who make the Pope of
Rome almost a God, preferring his authority not only ahove
the whole Church, but above the sacred Scriptures, holding
his judgment equal to the divine Oracles, and for an infallible
rule of faith. I see no reason (saith he) but that these men
should be called pseudo-Catholics or Papists. "t Indeed, I
must confess I much wonder, that any Protestant should give
you that honourable title of Catholic, especially when you
term them by the narae of heretics.
Those that have the mark of the beast imprinted on their
foreheads, have borrowed both the narae and nature from him;
and therefore your Cardinal tells us, " The word Papist is de
rived from the Pope, such as was Peter, "J And more parti
cularly, your Gregory Martin and the Rhemists give you to
understand, that to be a Papist, is to be a Christian man, a
child of the Church, and subject to Christ's vicar."§ You
that are so inquisitive after other men's pedigrees, see if, with
all your heraldry, you can make good your nominal descent
from Christ, and, as you style him. Pope Peter.
Your Father Bristow, || as a known antiquary in this point,
gives your Father Bellarmine the lie ; for he avows it for cer
tain, that your name (Papist) was never heard of till the days
of Pope Leo X., and this was 1500 years after Christ; and
this opinion, I am sure, is most probable, and more suitable to
the noVelty of your religion.
But (say you), " We CathoUcs style the Knight and the
Reformers, by the common name of heretics."
You told me formerly the title of Sir would be left for me;
now you have added to the titie the name of heretic, and you
profess it is the worst word of all. It seems the worst word
you have is good enough for me : but I pardon you, and I
* Avnxpia-rog is against Christ, and in the place of Christ as his vicar.
t Cassand. de officio Pn viri. [p. 792. Paris. 1616.]
X BeU. deNot. Eccles. c. 4. [p. 101, ut supra.]
^ Rhem. Annot. in Acts xi. 26. [p. 323, ut supra]
II Bristow, Demand. 8.

A PAIR OF SPECTACLES. 1 1 1
must let you kuow, that the name of CathoUc is as comely
with the professors of your new doctrine, as a golden ring in a
swine's snout. And as touching the name of heretic where-
vrith you charge me, you rightly resemble AthaUa,* who, when
she understood that Joas, the right inheritor of the crown of
Judah, was proclaimed king, ran in her fury to the temple, and
cried out, "Treason, treason," when the treason was not in
King Joas, but in herself that wrought it. Your Alphonsus k
Castro hath written a book against the heretics in all ages ;
and in his Index Hcereticorum, I have searched diligently, and
I find the names of certain Popes among them, but mine own
name I do not find : for I profess with St. Augustine, Errare
possum, heereticus esse nolo, " I may err, but I will not be an
heretic." Shall I make my confession unto you ? I believe
aU things which are contained in the Scriptures, and nothing
contrary or besides them as matter of faith necessary to salva
tion : I believe the holy CathoUc Church.f This is au article
of my faith, and this I first received from the Apostles' Creed.
Next, I undoubtedly beUeve the Nicene Creed ; and this was
called Catholic by those holy Fathers, to distinguish the here
tics from the orthodox Christians in the Priraitive Church : or,
according to your own words, "Appointed to be publicly pro
fessed by all such as meant to be counted CathoUcs ;"+ and for
the same cause, your Council of Trent decreed it to be received
" as a shield against heresies,"§ and therefore, by your own
confession, the Council's decree, and your Creed itself, I am free
from the name of heretic. Lastly, I profess and beUeve Atha
nasius's Creed, and that holy and ancient Father witnesseth of
that confession, Hisc est fides Catholica, " This is the CathoUc
faith." If, therefore, I believe the Scriptures and Catholic Church,
which teacheth the trae faith ; if I believe the articles of the
Nicene Creed, which distinguisheth the right beUevers from the
heretics ; if I receive Athanasius's Creed, which contains the
sum and substance of all CathoUc faith and doctrine, what re
mains then, why I shonld not be exempted frora the name of
heretic, unless I shall acknowledge with you the fourth Creed
published by Pope Pius IV., and consequently subscribe to

* 2 Kings xi.
t Cum hoc credimus, prius credimus, nihil amplius credendiim esse. —
Tertul. t Chap. i. p. 2.
$ ConcU. Trid. sess. 3. [p. 15. Paris. 1832.]

112 AN ANSWER TO
new particular doctrines, which (as you confess) doth ever ac
company the nature of heresy.
But the Reformers are Heretics.
He that shall hear but the word Reformers, in all proba
bility will conceive that they were raen which opposed some
errors or heresies crept into the Church, and for that cause de
sired a reformation. In the Churches of Corinth, Galatia,
Pergaraos, and Thyatira, there were some of the Sadducees'
opinion, who denied the resurrection, others that joined circum
cision and the works of the law with Christ, and the work of
salvation. The Apostles, you know, did reprove those errors
in their days, and no doubt many accordingly did reform them
selves : now, wUl you condemn those reformed persons for
heretics, because they differed from the rest with an utter dis
like of those errors which the seduced party retained ? Surely
this is the true state and condition of our Church; and accord
ingly your Trent Fathers made a decree for reforraation in the
Council, and pretended that it was summoned to redress here
sies which were crept into the Church ; and will you say, if
they had redressed them the Reformers had been heretics ?
The Rogatian heretics would have made the world believe
that they were the only Catholics, and the Arian heretics
called the true Christians, sometimes Ambrosians, sometimes
Athanasians, soraetiraes Homoousians. And in this manner
St. Paul himself was called before the judges to make answer
to matter of heresy, and " according to this way which you
call heresy, so worship we the God of our fathers, beUering
all things which are written in the law and the prophets."*
They that so rashly pronounce and call every thing heresy,
are " often stricken vrith their own dart (saith your own
Alphonsus), and fall into the same pit which themselves have
digged for others."f He shews therefore by way of conclu
sion what he would have called heresy. " This would I
rather call heresy (saith he) to account men's writings among
the Scriptures of God ; and so do they that think it a wicked
matter to dissent from the writings of man, no less than it
were the judgments of God."J Now that your men are
guilty of such heresies in the highest degree, appears by his
own confession, for he complains of Gratian, who did insert
* Acts xxiv. t Alph. de Heres. 1. 1. u. 7. X Ili'd.

A PAIR OF SPECTACLHS. Il3
the Pope's Decretal Epistles* amongst the holy Scriptures, as
if they were of equal authority with them ; and he speaks as
an ear-witness of others, who in their public sermons have
declared, that "whosoever shall dissent from the opinion of
St. Thomas, is to be censured for an heretic. O fortes verbi
Dei prcecones J O powerful preachers of the Word of God
(saith he), or rather I may truly say of St. Thomas's doc-
trine,t for by this raeans it will come to pass, that blessed
Bonaventure must be censured of heresy, for he crosseth St.
Thoraas, and blessed Anselm must be suspected of heresy,
because contrary to Thomas's opinion, he thinketh him not a
lover of our blessed Virgin, who refuseth to celebrate the
Feast of her Conception."{
As this author wrote a tract against heretics, so likewise
he professeth that the head of the Roman Church, as well as
the members, are subject to that capital accusation whereof
you accuse the Reformers, and particularly he doth instance
from Platina in Pope Liberius for an Arian heretic, and Pope
Anastasius for a favourer of the Nestorian heretics, and withal
he resolves the question (which without all question is so to
be resolved) that the Pope (which you make one of the infal
Uble rules of your faith) may become an heretic.
You shaU do well therefore to forbear your name (Catholic)
fiU you can free your Pope and his adherents from the marks
of heretics. In the meantime I might more justly retort
your own words, cum fwnore, into your own bosom, and say,
" We Reformed Catholics, not only style, but prove J. R. and
the Romanists to be rightly styled by the common name of
heretics." I proceed to the rest of your accusations : " Theodoret (say
you) IS whoUyimpertinent. BeUarmine's raeaning is abused, and
his words corrupted." First touching Theodoret. His proof
(notvrithstanding your exception) stands good, for if the agree
ment of both parties in the Nicene Council, in his judgment,
ought to have allayed the heat of contention in the Church
of Antioch, I might well conclude much more, that the three
Creeds, and the first four General CouncUs (wherein both sides
agree) ought to have abated the edge of your sharp and
bitter invectives against our Church. And as for abusing of
Bellarmine, I assure you it was far from my thoughts, and you
* Ibid.Ll. c. 2. p. 14. t L. 1. c, 7.
X Ibid. p. (mihi) p. 31.
VOL. V. I

114 AN ANSWER TO
cannot be ignorant that the inference, according to true mean
ing, standeth thus. If Protestants believe and hold aU things
necessary for all Christians, then are they not to be accounted
"damned persons, and worse than infidels." But if they believe
the Apostles' Creed, the Ten Comraandments, which in your
Cardinal's opinion are those things which are simply necessary
for all to know and believe ; and to this argument you answer
nothing, but you quarrel about words. When I translate
nonnulla,* a few sacraraents, you say I falsify BeUarmine, for
the word (few) is not there, and yet you know well, that by
nonnulla he doth not mean omnia, and therefore those which he
raeaneth are but few. The word utilia is in the same place of
Bellarmine ; and as for other words added or left out, they
alter not the sense, nor are we bound precisely to the words,
but to the sense, in translating a passage out of any author.
' ' But (say you) what man ever took Babylon for a true
Church ?"
If by Babylon you understand literally the ancient city of
Chaldea, or that famous city in Egypt, once caUed by the name
of Memphis, and now of Cairo, you know well that it is not
my meaning so to take it (for you confess that I otherwise
express myself) ; but that a particular Church (as namely
your Church of Rome, which was sometimes a sound, that is,
a right-beliering Church) may afterwards fall into heresy, and
become spiritual and mystical Babylon, this is not only my
assertion, but your Romanists and fellow- Jesuits in the Church
of Rome.
Ribera, your fellow- Jesuit of Salamanca, in Spain, tells us
by way of prevention : " If Rome shall commit the same
things hereafter which she committed in the time of John,
she shall be called Babylon again, as it was in the case of
Jerusalem, which of a faithful city once, became afterwards a
harlot." And according to the prophecy of St. John, he
protesteth in this manner : " We know this truth so perspi
cuously by the words of the Revelation, Ut ne stultissimus
quidem negare possit, that the veriest fool cannot deny the
same."t Then he concludes, " Since Babylon shall be the
shop of all idolatry, and of all impieties, therefore it cannot be
doubted, but that this shall be the condition of Rome here
after." • NonnuUa is a diminutive term signifying not none, that is some, be
they never so few.
t Riberse Comment, in Apoc. xiv. 8. in c. 14. num. 31. n. 32.

A PAIR OF SPECT.VCLES. 115
I wiU come nearer to you. Your Monk Sigebert, about
500 years ago, interpreting the words of St. Peter (the
Church of Babylon salutes you) deUvereth this doctrine:* " Hi
therto Peter by Babylon did signify Rome, because Rome at
that time was confounded with idolatry and all uncleanuess,
but my grief doth now interpret unto me, that Peter by a
prophetic spirit, by the Church of Babylon foresaw the con
fusion of dissension vrith which the Church of Rome at this
day is rent in pieces."
Honorius bishop of Autun in France, speaking of the fall of
the Church of Rome, not long after the same time, cries out to
the members of his Church, " Turn to the citizens of Babylon,
and see what they are ; behold the buUdings of that damned
city, consider the principal persons there, and thou shalt find
the see of the Beast."t Thus, you see the first Babylonian
teUs what he feared would come to pass in the Church of Rome
hereafter ; but these two latter proclaimed openly that Rome
was become Babylon, many hundred years since, and for their
loud cries their tongues are now cut out by the command of
your inquisitors.
How undeservedly were these men punished and forbidden
to speak the truth, let the reader judge ; but that which is ob
servable, you raze the records which testify for us ; you forbid
them to speak, if it make against your Church, and then you
demand of us, what man ever took Babylon for Rome ?
I will give you one vritness more, who is ancient and beyond
exception, who spake (as it were propheticaUy) of the Church
of Rome in her most flourishing state. St. Jerome, writing to
Mareella, a noble lady, exhorteth her to depart from Rome,
which he compares to Babylon. J " Read (saith he) the Re
velation of St. John, and consider that which is there said of the
woman clothed vrith purple, of the blasphemy written in her
forehead, of the seven mountains, of the great waters, of the
faU of Babylon: go out from thence my people, Babylon is fallen,
and is become the habitation of devils, and the hold and cage
of every foul spirit."
Now that we might understand this was not spoken by him
of heathen Rome, he adjoineth these words foUovring : Est

• Sigeb. Ep.p. (mihi) 188. ini. Goldasti Replic.
t Honor. August, in Dial, de Prsedest. et 1. arbit.
t Hier. ad Marcel. Ep. 17. tom 1. p. (mihi) 156. [p. 206. tom. 1.
Vron. 173 4.
' I 2

116 AN ANSWER TO
quidem ibi sancta Ecclesia : " There is a true or holy Church,
there are the trophies of the saints and martyrs, there is the
true confession of Christ published by the Apostle." Ludoricus
Vives your very friend, in commenting upon this place, teUs us,
that St. Jerome thinketh there is no other Babylon described by
St. John in the Revelation than the city of Rome ;* "But now,
(saith he) it hath put off the name of Babylon, there is no
confusion now ; you cannot buy anything now in matter of
religion, without a fair pretence of holy law for selling it, yet
may you buy or sell almost any kind of cause, holy or hellish, for
money ."t For this and the like passages, your Vives is for
bidden till he be purged.
I must confess I do not think that the Rhemists would have
interpreted Babylon for Rome, if it had not been to prove
Peter's being at Rome ; it is happy therefore for you that Peter
wrote his epistle from Babylon, for otherwise your succession
from Peter had been questioned ; and it is as well for us that
you are contented to allow Babylon for Rome, for by this means
your antichristian doctrine is discovered, and your succession to
Peter's faith is quite abolished,
" But (say you) if you raean as you express yourself, that a
true Church may be depraved, I know not what to say, but to
stop my ears against that mouth of blasphemy :" and is it
blasphemy to say, a true Church may be depraved ? Sure 1
am it is not blasphemy against the Holy Ghost ; for the mouth
of St. Paul hath spoken it in particular to the Roman Church,
even at that time when she was a most incorrupt Church ;
"Towards thee goodness, if thou continue in his goodness, other
wise thou also shalt be cut off :" J and may not a Church (think
you) be depraved, that is in possibility of being cutoff? What
think you of the Church of Jerusalem ? Did not the prophet
David term it the '• city of God ?"§ and was it not afterwards
termed a "harlot" by the prophet Isaiah ? What say you to the
temple of Solomon? was it not termed by him, " the house of
prayer ?"H and in Christ's time was not that house of prayer
become " a den of thieves ?"^ He that says, " Antichrist shall
sit in the temple of God," doth plainly intimate, that the true
Church may be depraved, and that before his coming there was

* Lud. Vives in August, de Civ. Dei, 1. 18. c. 22.
+ In D. August. Annot, Ludov. Vives prohibentur nisi corrigantur. Ind.
1. prohibit, class. 2. f Rom. xi. 22.
§ Psalm xlvUi. 19. || 1 Kings viii. 20. Ii Matth. xxi. 14.'

A PAIR OF SPECTACLES. 117
a true Church. " What Babylon is (saith learned Casaubon, )
thus much the matter itself doth plainly shew, that whether
some private Church be understood in that place by the name
of Babylon, or the greater part of the whole, it was before this
a true Church, with which the reUgious might religiously com
municate ; but after it was more depraved, the religious are
commanded to go out, and to break off communion with her."*
And as touching the authority you cite, that " he would be
with them to the world's end," that the " Church is built upon
a rock," that "the gates of Hell should not prevaU against it;"
these promises (I say) concern no more the particular Roraan
Church, than the seven Churches of Asia that are fallen away.
The blaspheray that you lay to my charge (if any such be) is
but against your Roman Church, and of such blasphemy many
of your best learned are guilty, in acknowledging a depravation
of their faith, (notwithstanding all the promises of Christ to
the CathoUc and Universal Church.)
Your Bishop of Bitonto, by way of prevention, cries aloud
in your CouncU of Trent : " Would to God they were not
whoUy with general consent gone from reUgion to superstition,
from faith to infideUty, from Christ to Antichrist."f I could
bring you a world of complaints against the falling away and
depravation of your Roman faith, but that your ears will not
endure such blasphemy. Howsoever, since your best learned
have acknowledged Babylon to be raeant by Rome, and that
Rome is fallen frora her first faith, I say with the Prophet
Jeremiah : " Fly out of the raidst of Babylon, and deliver every
man his soul ; we wonld have healed Babylon, but she is not
healed ; forsake her, and let us go every one into his own
country, for her judgraent reacheth unto heaven, and is lifted
up even unto the skies. "J

CHAPTER IIL
The sum of his Answer to my second and third Sections.
In the second section he saith I labour to prove the con
tention betwixt the Churches to proceed originally from them.
• In his answer to Card. Peron. p. 9. Eng.
t Cornel, in ConcU. Trident. X Jerem. U. 6, 9.

118 AN ANSWER TO
The third section is to prove the corruption both in faith and
raanners: both which are easily answered; first by asking,
what is this to the purpose for the risible Church ? secondly,
vrith the contradiction of a former lie, he telleth a new one ;
for the reformation was sought for manners only, and not for
doctrine. This is the substance of your third chapter, in
answer to my second and third sections.
The Reply.
You have answered two sections almost in two words ; the
first, in den3ring it to be to the purpose ; the latter in giring me
the lie : and thus like another Csesar you have briefly ex
pressed the expedition of your victory in few words, " I came,
I saw, I overcarae."*
First, you demand : " What is this to the purpose of a
risible Church ?" But I rather wonder to what purpose you
make such a demand ; for my book is entitled " The Safe Way,"
not the visibility of the Church. Yet let me tell you, the
authors which I cite are for the most part raembers of your
Church, and their authorities tend much to the proof of a
risible Church, if your Index Expurgatorius did not sponge
them, and cause their testimonies to be often invisible. For
instance ; in our behalf I cite Cassander : to Cassander you
answer, " he is like yourself, au heretic, or next door to them:"
and yet elsewhere you say, " with much ado he may pass for
a Catholic."t I cite Cecenas, General of the order of Francis
cans, as witnessing the risibility of our Church above 300
years ago ; you answer : " He was condemned for disobedience
and rebellion ; for he said Pope John XXII. was an apostate
and an heretic, and therefore not true Pope :" and in this
manner you can easily resolve all doubts, and reject all authors
that speak not placentia, according to your palate ; only (say
you) St. Bede is a Catholic. Now if you please, take a reriew
of these authors. Cassander (you know) was a learned man,
he was highly favoured for his wisdom by two emperors,
Maximilian and Ferdinand ; he was moderate in all his writmgs,
he sought to extenuate the palpable errors and heresies of your
Church, he endeavoured to accord, and (if it had been possible)
to reconcile the differences on both sides; and lastly, he lived
and died in the coraraunion of the Roman Church. Cecenas
was a friar and general of the order of Franciscans, he was
* Veni, vidi, vici. t Pag. 21. Oportet esse memorem.

A PAIR OF SPECTACLES. 119
condemned de facto by the Pope; but it doth not appear quo
jure, by what right, for, if the accusation were true, the Pope
deserved the punishment, and not the innocent friar : listen,
therefore, to the rebellion and disobedience for which he was
accused. Cecenas shews in particular,* that Pope John was a
schismatic and an heretic, in his peremptory opposition against
the Word of God and the Catholic Church; he charged him
vrith twelve several errors, which you may read at large in the
place cited ; and for those and the like accusations he was ex- ,
communicated and deposed by the Pope. I confess the accu
sation was capital, but it was no other than was justly laid to
his charge. For Nauclerus saith,f " Many great and famous
dirines of great learning and good life proclaimed Pope John
(by the name of Pope), to be an heretic for certain errors;
which errors, notwithstanding, it is said, that he (coldlyj) re
voked at the time of his death ;" and he adds withal, that Pope
Benedict, his immediate successor, openly condemned the same
errors. You see then, it was not the Franciscan friar only,
but many divines, both good and learned, did condemn him of
heresy ; and not they alone, but the Pope himself who suc
ceeded him, pubhcly condemned him for an heretic. And thus
much touching Pope John XXI. called by some XXII. There
was another Pope John by the name of XXII., otherwise
XXIIL, who was Uving one hundred years after ; he was
chosen Pope at Bologna, § by the consent of aU the cardinals.
Against this John, it was specially objected at the CouncU of
Constance, II "That he obstmately held, that the soul of man
dieth together with the body, and is consumed to nothing, as
the soul of brute beasts :" neither did he hold this tenet as a
private man (which is your general answer), for Antoninus
saith plainly, " Pope John held this error in the time of his
popedom,^ and pronounced words savouring of heresy openly
in the consistory." Neither was this accusation of these men
accounted rebellion and disobedience in them, as it was in
* Mich, de Cecena tractat. contra errores Papse, p. (mihi) 1314 et 1336,
in tom. 2. Gul. Occham. de Jurisdiotione ImperiaU.
t Naucler. Gener. 45. Anno 1324.
X Tepidfe. § Plat, in Joh. 24.
II • Quinimo dixit, et pertinaciter credidit, animam hominis cum corporehu-
mano mori, et extingui ad instar animalium brutorum. — ConcU. Constant.
H Johannes sermonem faciens in publico consistorio, dixit qucedam
hseresin sapientia.^ Anton, part. 3. tit. 21. c. 6.

120 AN ANSWER TO
Cecenas; for (saith Gerson),* "His false doctrine was con-
demned by the divines of Paris, and proclaimed vrith sound of
trumpets in the presence of King Philip ;" and withal, the
CouncU itself deprived him of his popedom (which shews
plainly the authority of a CouncU is above the Pope). And
to his deposition subscribed 4 patriarchs, 29 cardinals, 47 arch
bishops, 270 bishops, 564 abbots and doctors, in aU above 900,
deposed both Benedict XII. and John XXIIL, and yet these
men are reputed by you for an infallible rule of the Roman
faith. And thus," not only Cecenas was deposed for his dis
obedience towards an heretic, and is now thrust into your first
class of daraned authors, but the whole CouncU of Constance
touching that session (where they decreed the CouncU to he
above the Pope), is rejected and disavowed by your Church.
It is no difficult thing, then, to prove your infallible Pope
may be an heretic ; but if any man of your own Church shall
say so, and manifestly prove it, yea, althongh it be a General
Council, it must, therefore, be censured and condemned hy
your Church : and this may briefly serve in answer to what
you say against my second section.
The third section (say you),f is of corruption both in faith
and manners, which the Knight proveth out of the Council of
Pisa, and out of the Council of Trent: "to which I answer:
For matter of manners, we wilUngly acknowledge a refor
mation to be needful ; but for doctrine, with the contradiction
of his own former lie, he telleth a new one."
It is a true saying of Chrysostom, " A liar thinks no man
speaks the truth ;"f but that the truth of ray assertion may
appear, look upon the letters of summons, they declare, that
the Council was called to " reform errors that concerned faith ;"
they shew there was a due and wholesome reformation to he
made, as well of the Church doctrine, as of the manners of
men, for quieting the consciences of the faithful : and accord
ingly. Pope Alexander did assemble the most learned of all
nations ; the cardinals did bind themselves vrith an assumpsit,
that they would not proceed to the election of a new Pope
* Falsitas doctrinae Papse Johannis vicessimi tertii, quae damnata fnit
cum sono buccinarum vel tubarum coram Rege PhUippo per Theologos
Parisienses. — Gers. serm. in Festo Paschae, tom. 4. p. (mihi) 491.
t Page 50.
X Qui mendax est neminem verum putat dicere. — Chrys. in Matth.
Hom. 19.

A PAIR OF SPECTACLES. 121
(when his predecessors, Gregory XII. and Benedict XIII.,
were deposed), unless the Pope would agree to a reformation
in the head and members;* and vrill you say the Pope did as
semble the most learned of all nations to teach good raanners
only ? Cardinal de Aliaco was Uving in his days ; he com
plains that, " Pagan abuses and diabolical superstitions were so
many in the Church, that they could not be imagined. "f
Gerson (chancellor of Paris), J complained of particular
errors, that " Images in churches occasioned idolatry ; apo
cryphal Scriptures were brought into the Church, to the great
damage of Christian faith." Look into the age before him ;
Occham (a Friar Minorite), cries out,§ " Alas, the tirae of
which the blessed Apostle prophesied (when raen will not suffer
wholesome doctrine), is altogether fulfilled in our ears ; for
behold, there are many that pervert the holy Scriptures, deny
the sayings of the holy Fathers, reject the canons of the
Church, and civU constitutions of the emperors." Look into
the age before him ; Grosthead (bishop of Lincoln) complains, ||
that " there was a defection, a revolt, an apostasy from the
true faith." Look into Bernard's tirae, and there you shall
find by his own confession,^ "The wound of the Church was
inward, and past recovery." These former complaints and
grievances in the Church did sound aloud in the ears of the
latter ages, and she made great mourning and lamentation for
her chUdren, because they were not such as she first bred
them ; and accordingly, no doubt they vrished for a reforma
tion of errors in doctrine as well as discipline in the Church.
Look after Pope Alexander's time, and before the CouncU
of Trent, and your bishop of Bitonto wUl shew you the state
and miserable condition of your Church, as it were in a glass.**
" Alas ! (saith he) how were the Scriptures neglected in the
latter ages, to the detriment of all people. ft There was then
in request a tedious and crabbed divinity about relations, about
quiddities and formalities ; and all those things were handled
* Idem dixit, quod ipse volebat vacare circa Reformationem Ecclesise,
&c. Acta ConcU. Pis. Sess. 20. Bin. tom. 3. pars 2. p. (mihi) 837.
t Desquallor, Rom. Eccles. p. 34. in Biblioth. Westmonasteriensi.
X Gers. declaratio defect, virorum. [p. 317. tom. 2. parti. Antv. 1706.]
§ Occham compendium contr. errores Papae, p. 957. Incipit Prologus.
II Matth. Paris, p. 843.
H Bernard, in Cant. Serm. 33. p (mihi) 673. [i-nsanabilis is the word
used. — En.]
*' In Ep. ad Roman, c. 6.
tt Rivet. Sum. Controv. p. (mihi) 98. [tract. 1. quaest. 6. ^.4.]

122 AN ANSWER TO
and wrested with syllogisms and human sophistry, which
(without doubt) by the same authority as they were received,
might be repelled. The whole age was spent about the decrees
of men, which were contradictory among theraselves, and ir
reconcilable and nourished perpetual contention. He was
accounted the best dirine, that knew best how to derise the great
est wonders for his traditions. It was a part of their honour and
vain-glory to speak big words with great looks araong women,
not to be understood when they disputed of the Scriptures.
The preachers of the Word were all sworn to the word of their
masters : and from hence sprung six hundred sects ; as namely,
Thomists, Scotists, Occharaists, Alexandrians, &c. 0 heinous
wickedness ! the Gospels and Epistles of the Apostles were
laid aside, trae divinity lay hid, and was handled of very few ;
but coldly, I wiU not say, unfaithfully."
In what state the Church remained in those days when
papal traditions and cunning sophistry prevailed against the
sacred Scriptures, let the reader judge : your own St. Francis
foretold, " that the times were at hand, wherein many differ
ences should arise in the Church, when charity should wax
cold, iniquity should abound, and the devil should be let loose,
and that the purity of his Roman religion should be depraved;"*
and accordingly (saith my author) the image of the cross m the
church of St. Damian spake unto hira ; " Go and repair my
house which you see is altogether decayed."f Thus bishops,
and friars, and images, stocks, and stones, cried out of the
falling away of your Church (if we may credit your own
authors), and yet by no meanS|_you will assent to a reformation
of doctrine or raanners.
At Luther's first rising, which was almost thirty years before
the Council of Trent, your Guicciardine tells us, "that there were
that year raany meetings at Rome, to consult what was best to
he done. The more wise and moderate sort wished the Pope
to reform things apparently amiss, and not to persecute
Luther. J Hieronymus Savanarola told the French king,
Charles VIII. " he should have great prosperity in his voyage
into Italy, to the end he should reform the state of the Church,
which if he did not reform, he should return with dishonour ;
and so (saith he) it fell out."

* Onus Ecclesiae, u. 16. p. (mihi) 79.
t Vade, repara domum meam, quae ut cernis, tota labitur.
X Guicciard. Hist. lib. 13.

A PAIR OF SPECTACLES. 123
I come to the Council of Trent itself, where you may read
many decrees for reformation, and yet neither doctrine nor man
ners reformed. But let us hear your own confession. " It is
true, the Council complaineth with great reason of the avarice
of such whom the knight calleth the Pope's Collectors, though
the CouncU speaketh not of the Pope : but false it is which he
saith, that the Council complaineth of indulgences, an article
of faith (as his words are.) The Council Ukewise complaineth
of many things crept into the celebration of the mass, and the
words of the CouncU are right cited by him in Latin in the
margin, but in the EngUsh he foully corrupteth them : for in
stead of many things, he translated many errors, which is a
gross error and corruption in the knight."
These be your grand exceptions to the gross corruptions laid
unto my charge ; but aU this while you do not discharge the
accusations laid justly to your Church. And in this I must
needs say, you play the hypocrite, " who can discern a mote
in your brother's eye, and cannot see a beam in your own :"
first therefore cast the beam out of your own eye, and then
you shaU easUy discern without spectacles, that the collectors
of indulgences are the Pope's collectors, although the Pope is
not mentioned in that place ; and indulgences are an article of
faith created by that CouncU, although the Council proclaim
it not an article of faith : so that (multa) many things, might
weU stand for many errors and corruptions, since they were
errors in practice. Neither would I have set the Latin in the
margin, if I had meant to corrupt them in EngUsh ; and withal
if you had taken the last edition (as you ought to have done),
you should have found them in another character, and then all
your waste words of foul corruptions, had been needless. But
in this you resemble PaUadius, a lewd fellow, who in like man
ner charged St. Jerome vrith falsifications and false translations :
" He preacheth and publisheth abroad (saith Jerome) that I am
a falsary, that I have not precisely translated word for word,
that I, instead of the word honourable, have written these words,
dearly beloved : these things and such trifles (saith he) are
laid unto my charge."* Now hear what answer St. Jerome
makes : " Whereas the Epistie itself declareth, that there is no
alteration made in the sense, and that there is neither matter
of substance added, nor any doctrine devised by me, verily by
* Hieron. ad Pammach. de optimo genere interpret, tom. 2. [pp 304,
306. tom. 1. Veron. 1734.]

124 AN ANSWER TO
their great cunning, they prove themselves fools, and seeking
to reprove other men's unskilfulness, they betray their own."
Let us hear therefore the rest of your things (for so wiU you
have me term thera), which are crept into your Church, and
need a reformation.
" The Council (say you) seemeth to acknowledge the avarice
of priests in saying raass for money, was not far from simony.
It speaketh of the use of music, wherewith some wantonness
was mixed, as also of certain masses or candles used in certain
number, proceeding rather from superstition than true religion."
This you confess is true in your Council,* but to these you
answer nothing. You might have added to these abuses hoth
superstition and idolatry in the mass, for your CouncU con
fesseth them both : and I think it toucheth your errors in
doctrine. But have you reformed all or any of these things t
is your superstitious number of raasses and lights of the Church
abated? Are your lascirious and wanton songs, set to the organs,
and mingled with other Church music redressed ? Is your
covetousness in priests, with their superstition and idolatry in
the mass, abolished ? These corruptions are things, and things
(as you call them) and such as I wonder your CouncUf was not
ashamed to confess, much more to tolerate, or rather practice
in the daily sacrifice of the raass. I hasten to the reformation
in doctrine : but you tell me it is a lie, the Council never in
tended it ; I instance in private mass, Latin serrice, &c. You
answer it is most false, for the doctrine is the same still, and
ever was.
I perceive your passion raakes you much forget yourself: for
your doctrine (I confess) which is coraraonly received, is the same
now, that was decreed by the Council of Trent ; but that it was
ever the sarae, as now it is, all the College of Cardinals and
Jesuits cannot prove. Look upon your own confession in those-
two particular instances : your private mass, where the priest
communicates alone, is not the same now, as it was heretofore ;
for (say you), " It was the practice of the Primitive Church
for the people to communicate every day with the priest."J
Your prayer in an unknown tongue, is not the same now as it
was heretofore, for (say you) "prayer and serrice in the
vulgar tongue, was used in the first and best ages ;"§ and now
the vulgar is become the Latin unknown tongue. Take heed
* ConcU. Trid. Sess. 22. Can, 9. [p. 150. Paris. 1832.]
t Mirae mirae entis Res, Juvenal. X Spectacle, pag. 191. § Pag, 271,

A PAIR OF SPECTACLES, 125
therefore of these confessions, for by such palpable contradic
tions you raay lose your proselytes, and bring the lie upon
yourself. Again, you confess that the Council wisheth that the
standers by " did communicite, not only spiritually, but also
sacramentally :"* and doth not your Church in this, wish a
reformation in doctrine ? Doth it not in this, prefer t'ne prac
tice of the Reformed Churches before their own, and in a
manner confess an error in the allowed practice of the Roman
Church ? Your Council commands pastors that have care of
souls, to expound that to the people which is delivered in the
mass in an unknown tongue ; and do uot those that require
the priests to expound it to the people, shew likewise, that
without such exposition, the people are little better for the
mass, and that the Church intended that the people should
understand it ? What is this else, but to join hands with the
Protestants, and to acknowledge a reformation needful in your
Church, for requiring serrice to be celebrated in a known
tongue, that the people may understand it ? But, that I may
make good my assertion, and that the reader may know I have
said nothing but the truth, in affirming the CouncU of Trent
did make decrees for reforraation for doctrine as well as man -
ners, look upon the second session, and tell me if they did not
profess a real intention in both. The words of the session are
these :t " Whereas it is the special care and intention of the
CouncU, that (the darkness of heresy being expelled, which so
many years hath covered the earth) the light and purity ofthe
Catholic truth may shine, through the help of Christ which is
the trae light ; and that those things which need reformation
maybe reformed; the Synod exhorteth all Catholics assembled,
or to be assembled, and especially those who are skilful in the
sacred Scriptures, that vrith continual raeditation they raay
diligently consider vrith themselves how these things may be
effected ; that they may condemn those things which are to
be condemned, and approve those things which are to be
approved, that the whole world vrith one mouth, and confes
sion of one and the same faith, may glorify God the Father,
and our Lord Jesus Christ." Take a review of the words of
your Council ; First, Prcecipua cura et intentio, ut propulsatis
errorum tenebris, quce per tot annos operierunt terram; the
chief care to dispel the darkness of error which covered the
• Page 53. + ConcU. Trid. Sess. 2. [p. 13. Paris. 1832,]

126 AN ANSWER TO
earth: which words cannot be meant of the Protestant doc
trine. For our light is pretended by you to be lately come in,
and but in a part or corner of the world. Secondly, peritiam
habeant sacrarum literarum, ut seduld meditatione secum ipsi
cogitent, ^c. ut probare probanda, et damnare damnanda que-
ant. There needed not this diligence and skill in Scriptures
for Luther's reUgion, for they were conderaned before by the
Pope. Thirdly, Nullus debeat, ^c, obstinatis disceptatimibm
contendere, which should not be about Lutheran points, but
about doctrines of their own. Fourthly, in the third section,
de extirpandis hcBresibus, &c. which (say they), is adversus
spirituales nequitias in coelestibus, which heavenly places are
meant by their own Church, not by Luther's, as is most evi
dent. For they would never acknowledge our Churches hea
venly places.
Now, I pray, what think you of your CouncU's decrees?
Will not they extend to a reformation in doctrine ? or, wiU you
say, that heresies in manners crept into the Church, and the
raost learned in the Scriptures were chiefly to be employed for
reforming thera, that thereby there might be one faith of
Papists and Protestants through the Christian world ? Look
upon the third session,* and there likewise you shall find a
decree for rooting out of heresies in doctrine, as well as rectify"
ing of manners and the discipline of the Church ; and for " both
those causes (saith your decree) the CouncU was principalljf
called." It is a most erident truth then (howsoever you re
double the lie upon me), that the Council did intend a reform
ation in doctrine ; for otherwise, to what end should the Pope
summon all Christian bishops out of aU nations, even at
that time when the Protestants were in number infinitCj and
had discovered and proclaimed the errors of the Roman
Church ? Besides, to what purpose were those disputes and
oppositions in the Council against particular points of doctrine,
if they had not been judged erroneous, and needed a reforma
tion ? But herein the reader shall easily discern the policy of
your Church. At the first calling of the CouncU (when these
first sessions were made) the number of bishops were but few
(about forty), but after the faction of the Pope's creatures in
multitude prevaUed, all hope of reformation was abandoned;
and thereupon the bishops of ApuUa publicly declared, that
• De extirpandis haeresibus, et moribus reformandis, quorum causa
praecipue est congregata. Sess. 3. [p. 15, ut supra.]

A PAIR OV SPECTACLES. 127
" the Trent Fathers were nothing else but the Pope's creatures,
and his bondslaves;'"*' and accordingly there was an oath
proposed severally to be taken in this raanner :f —
" I vow and swear true obedience to the Bishop of Rorae, &c.
And all other things likewise do I undoubtedly receive and
confess, which are delivered, defined, and declared by the
sacred Canons and General Couucils, and especially the holy
Council of Trent ; and withal, I condemn, reject, and accurse
aU things that are contrary hereunto, and all heresies whatso
ever, condemned, rejected, and accursed by the Church ; and
that I wUl be careful this true Catholic faith (out of the which
no man can be saved, which at this time I vrilUngly profess and
truly hold), be constantly (with God's help) retained and con
fessed whole and inriolate to the last gasp ; and by those that
are under me, or such as I shall have charge over in my call
ing, holden, taught, and preached, to the uttermost of my
power : I, the said N., promise, vow, and swear. So God me
help, and his holy Gospels."
" Now, what good (saith DudithiusJ) could be done in that
Council, which only numbered, but never weighed suffrages ?
Though our cause was never so good, we could not come off
with rictory; for to every one of us, the Pope was able to op
pose an hundred of his own." This author was sent as am
bassador to the CouncU from the state and clergy of Hungary,
and he confirms what I have testified of their proceedings.
But observe the mystery of iniquity displayed in your Council,
after it had continued eighteen years, and during the lives of
eight Popes, in conclusion, they declared in their last session, §
contrary to their former decree of reformation, that the Synod
was (chiefly) called "for restoring of ecclesiastical discipline ;"
and hereby is plainly discovered their deceivableness of un
righteousness ; insomuch as I may truly say with that learned
gentleman and translator of the Trent history, || " The Bishops
of Rome, instead of being Christ's holy ricars, as they pre
tend, have been the greatest, and most pernicious quacksalving
jugglers that ever the earth did bear." Those bishops, there
fore, that boast of the law of God, and make as it were a cove
nant with him, to renew the ancient faith, and restore it to her
* See Crakenthorpe.
t BuUa PU 4. [p. 273. Can. et dec. Tiident. Paris. 1832.]
} Andr. Dudithius in Ep. ad Maximil. 2.
§ Sess. 25. u. 1. Decret. de Refer, p. 312. [p. 225, ut supra.]
II Sir Nathaniel Brent in Ep. to the History of Trent.

128 AN ANSWER TO
first integrity (as your Trent Bishops professed), let them con
sider with themselves how near that prophecy of Darid doth
concern them who deny a reformation : for, " unto the un
godly (said God),* why dost thou preach my laws, and takest
my covenant in thy mouth, whereas thou hatest to be reformed,
and hast cast my words behind thee."

CHAPTER IV.
The Sum of his Answer to my Fourth Section.
To this section, the title whereof is, " That many learned
Romanists have faUen from the Catholic faith to be Protest
ants," he saith, the Catholic faith is indirisible, and they that
renounce it in part, renounce it in all : he affirmeth, that in
priests, who cannot contain, to marry, it is a greater sin than
to keep a concubine. This is the substance of his fourth
chapter, in answer to my fourth section.
The Reply.
I shewed in ray fourth section, that raany learned Roman
ists, conricted by eridence of truth, either in part, or in whole,
renounced Popery before their death. " That some have re
nounced the same in part (say you),t is foolishly said, for no
man can renounce the Catholic faith in part, it being indi
visible." If I shall prove your assertion to be a strange paradox, the
foolishness will return into your own bosom. For the better
illustration therefore of your tenet, hear what dirision Gregory
Nazianzen makes upon that ground :J " When one taketh up
water in his hand (saith he) not only that which he taketh not
up, but that also which runneth forth and findeth passage be*
tween his fingers is divided and separated from that which he
holdeth and encloseth in his hand : so not only the open and
professed enemies of the Catholic faith, but they also that
seem to be her best and greatest friends, are sometimes dirided
one from another." What think you of this ancient Father?
Is your faith indivisible by his doctrine ? or vrill you say, it is
* Psalm L. 16, 17. t Page 58. X Oratio in laudem Athanasii.

A PAIR or SPECTACLES. 129
fooUshly spoken of him ? But (say you), " he that ceaseth to
beUeve one point, ceaseth to believe any one as he should :" and
is this wisely spoken, think you ? Is not this your latter error
greater than the first ? For proof, therefore, of your assertion,
shew me that man who, before the Council of Trent, held all
the points of your faith, as they are now taught and received
in your Church ; I say, give rae but one since the Apostles'
time, who, within the compass of fifteen hundred years, be
lieved all your doctrines of faith, entirely in all points, and for
that one man's sake, I wiU confess your faith is indivisible,
and submit ray obedience to your Church.
Your Index Expurgatorius discovers the weakness of your
opinion : I speak not of authors which were condemned in
your first and third classes for heretics, but of those Romanists
who in the second class are purged for their suspected
doctrine* (as you term it) and yet never forsook your Church ;
I dare confidently avow, that there are above four hundred of
those classical authors, all members of the Roman Church,
never excommunicated, never condemned for heresy iu your
Chureh, and yet are commanded by your inquisitors to be
blotted out in some particular points of doctrine, which make
against your Trent faith. If these men therefore have re
nounced your faith in part, how is your faith indivisible ?
Or if they cease to beheve one point, why doth your
Church cite their testimonies, and allow their opinions in
other doctrines consonant to your Church, when as (by
your tenet) he that ceaseth to believe one point, ceaseth
to believe any one as he should ? If you should forsake aU
authors that forsake your doctrine in part (or in some par
ticular points) you will generally suffer a recovery against your
ovra Church. I wiU give you but one instance. It is the
common tenet of the Roman Church at this day, that the
blessed Virgin was conceived vrithout original sin : yet the
contrary tenet is Ukevrise maintained by the merabers of your
own Church. Ludoricus Vives tells us, that " two orders of
friars, both fierce, and both led with undaunted generals, set
this question afoot ; the Dorainicans by Thoraas Aquinas, and
the Franciscans by Duns Scotus :f the Council of Basle decreed,
that she was wholly pure without all touch of sin, but the
Dominicans objected that it was no lawful Council, and the
* Propter suspectam doptrinam. Ind. Ub. prohibit.
t Ludov. Vives, in Ub. 20. de Civit. Dei, c. 26. p. 828.
VOL. V. K

130 AN ANSWER TO
Minorites of the other side avowed that it was true and holy,
and called the Dominicans heretics for slandering the power
of the Church ; so that the matter had come to a shrewd pass,
but that Pope Sixtus forbad this theme to be any more dis
puted."* To proceed to the rest of your observations. I produced for
a witness Paulus Vergerius, who renounced Popery, being a
Romish bishop, by the testimonies of Sleidan, and Osiander;
I cited the Council of Basle, for dispensing vrith the cup to the
lay people ; ..Slneas Sylvius for marriage of priests ; Mr.
Harding against your private mass ; Mr. Casaubon for your
translating of the Scriptures ; Lord Cooke for the Papists
frequenting our Churches, till the eleventh of Queen Elizabeth:
now let the reader judge of your moderate and learned confu
tation : First, " Sleidan and Osiander (say you) are notorious
fellows both for lying and heresy ;t Paulus Vergerius, when
he died, cast forth a horrible stench, and roared most fearfully
like an ox ; the Council of Basle (you know) is of little or no
authority with Catholics, as being reproved by the see
Apostolic ; jEneas Sylrius, what he wrote in the time of that
Council, is revoked by him in his bull of Retractations;"
touching Casaubon, you say " there is shame enough in store
for us both ;" touching the Lord Cooke, " he was soundly
answered by a Catholic Divine, and so exposed to the scorn of
the world for his notorious falsehoods."
These be your several answers, and this is a confutation of
their authorities : but I say to you, if these men have spoken-
untruth, bear witness of their falsehood, if otherwise they
delivered the truth, why do you reproach them ? Either let
their proofs be plainly and moderately confuted, or " let the
lying lips (saith David) be put to sUence, which craelly, dis
dainfully, and despitefuUy speak against the righteous."!
Such as is your charity, such is your chastity: for when I
cite your Jesuit Costerus§ for a witness, that a " Priest doth
sin more grievously in marrying a wife, than keeping a
concubine," you scoffingly return me this answer : " You
seem to take this for a great error, but in priests who cannot
* [The doctrine of the immaculate conception of the Virgin is now
generally received in the Church of Rome. Pius IX. the present Pope, has
lately issued an encyclical in its favour. — Ed.]
t P. 59. + Psalm xxxi. 20.
§ Coster. Enchir. c. 17. propo. 9. Pag. 64. fp. 459. Colon. Agrip.
1589.]

A PAIR OF SPECTACLES. 131
marry, it is a greater sin to marry, for it is not marriage."
Thus you.
And is the marriage of priests no marriage ? Was there no
marriage in all the tribe of Levi ? What wUl become of all the
sons of Aaron ? were they all bastards ? "I wish (saith
Ignatius)* that I may be found raeet before God to follow
their steps which reign in his kingdom ; as namely, Abraham,
Isaac, Jacob, Joseph, and Isaiah, and other prophets ; of
Peter and Paul, and other Apostles, who lived in matrimony,
and used conjugal rites." And in conclusion he answers your
assertion in these words ; "If any man call lawful copulation
and procreation of children, corruption and uncleanuess, that
man hath a serpent, the devil (that fell frora God) dwelling iu
him."t Again, your own Gratian J tells us from Pope Damasus, §
that many bishops of Rome were priests' sons, as namely. Pope
Hosius, Bonifacius, Agapetius, Theodorus, Silverius, Deus-
dedit, Fselix, Gelasius, all these were Popes, and priests' sons :
aud then he concludes ; " There were many others also to be
found, who were begotten of priests, and governed in the
Apostolic see." || And Athanasius writing to Bishop Dracon-
tius,^ tells him, "that in his days raany monks were parents
of chUdren, and bishops likewise were fathers of sons;" and
this was 340 years after Christ.
But I presume you wiU not say, that the marriage of those
priests was no marriage, and their brood was spurious and
iUegitimate. Those who account it a capital offence for a
priest to raarry, and a venial sin to keep a concubine, do
rightly resemble the old heretic Arius, who used to say, " To
have the company of a woman out of marriage, is no more sin,
than for a man to claw his ear."** St. Augustine puts the
question, and resolves it in this manner ; " Some say they be
adulterous that marry after they have made a vow ; but I tell
you (saith he) they sin grievously that put such asunder."tt
And elsewhere more particularly he concludes against your
tenet ; " They that say the marriage of such men or women
• Ignatius ad PhUadelph. t Idem. Ibid.
I Grat. Par. 1. dist. 56. fol. 67. [c. 3. p. 291. tom. 1. Lug. 1671.]
§ [See Bishop Jewel's Works, iv. 557. edit. Oxford. 1848.]
II Complures etiam aUi inveniantur, qui de sacerdotibus nati, ApostoUcae
sedi prffifuerunt. Ibid.
IF Athanas. ad Dracontium, p.(mihi) 518. [p. 739. tom. 1. Heidel. 1601]
' ** Epiph. hares. 76. tt De bono Matrim. dist. 27. Quoniam.
K 2

132 AN ANSWER TO
as have vowed continency, is no marriage, but rather aduUery,
seem unto me not to consider discreetly and advisedly what
they say."* And in his tract of holy virginity he plainly
shews the antiquity of your error, and refutes it, where
speaking of vowed persons, he teUs us ; " that many of them
are kept from marriage, not for love of their godly purpose of
virginity, but for fear of open shame ; which shame proceedeth
of pride, for that they are more afraid to displease men than
God : they wiU not marry, because they cannot without rebuke,
yet better were it for them to marry, than to burn, that is to
say, with the flame of their concupiscence to be wasted; they
are sorry for their profession, and yet it grieveth them to
confess it."f In Uke manner Chrysostom J in the same age
doth elegantly iUustrate the honour of marriage in spiritual
persons. " Our Lord honoured marriage with his presence,
and sayest thou that marriage is a hinderance unto godliness ?
I tell thee marriage is no hinderance. Had not Moses a wife
and chUdren ? Elias, was not he a virgin ? Moses brought
down manna from heaven, so did Elias fire : Moses caused
quails to fly in the heaven, and Elias shut it with a word.
What hurt did rirginity to the one ? what impediment was
wife and children to the other ? See EUas coached in the air,
and Moses travelling through the sea. Behold Peter a pillar
of the Church, he had a vrife, therefore find no fault with
marriage." Look into the ages foUowing ; your Angelical Doctor Thomas
Aquinas resolves the question fiatly against you and your
fellow Jesuits. "If an acolothyte§ (saith he) do confess to a
discreet priest, that by no means he can contain, the priest
doth not much offend in giring him this counsel, that he should
marry privately, and closely blind the eyes of the bishop. And
if afterwards he be willing to take orders, we hold it less sin
for him to use his wife, than to commit fornication ; for it is a
less offence to accompany with his wife, than to commit forni
cation against the Dirine precept." They who pretend
chastity, and make a vow to keep it, when they enter into holy
orders, do break it even in this, when they allow a concubine.
jEneas Sylvius was conscious to himself of the danger of that
* Augustinus de bono viduitatis, c. 10. [p. 375. tom. 6. Paris. 1685.]
t August, de sancta Virgin, c. 34.
t Chrys. contra Judaios GentU. ethaerat. serm. denuptiis CanainGalil.
$ The Acolothytes were those that lighted the tapers at the reading of
the Gospel in the mass.

A PAIR OF SVECTACLES. 133
sin, and therefore he wished that marriage were restored to
priests ; yea, whilst he was a cardinal he had his concubine,
to whom at last he gave threescore florins for her dowry : and
it seems when he was well in years, in or about the time of his
Popedom, he confessed ; " I cannot boast of any merit of my
chastity, for to tell the truth, venery doth rather fly from me,
than I from it."* Neither was it his particular case alone;
for the book caUed Taxa Camera Apostolica, which your
Bishop Espencseus complained of, doth sufficiently witness the
damnable effects of such devilish doctrine. The gravest
cardinals in Rome, who were appointed by special coraraission,
aud presented their information to Pope Paul III. do sufficiently
vritness the forbidden fruits of such an evil tree : the words
are these ; " In this city of Rome the courtezans pass through
tbe streets, or ride on their mules, Uke honest matrons, and in
the midst of the day, noblemen and cardinals, dear friends,
attend upon them. We never saw such corruption, but only
in this city, which is the example and pattern of all other :
moreover, they dweU in fair and goodly houses."t
On the other side, you would raake us believe, that your
courtezans go altogether on foot ; that they have a special badge
of dishonesty, whereby they may be known ; that they are
despised and revUed of the people, but especially by cardinals
and the nobles ; that they dwelt in out-houses and back-lanes;
but to ride on horseback, to be attired as honest matrons and
noble ladies, to be attended by priests and cardinals, friends,
and to dwell in fair and beautiful houses, this shews that your
dispensation for stews is occasioned chiefly by the forbidding
of marriage ; and by this means " marriaige, which is honour
able in aU, and the bed undefiled,"t by the Apostle's doctrine,
is now become a sin, and your Apostolic See the mother of
fornications. This occasioned your own Agrippa to complain
of your casting up of the bawds' rents with the revenue of your
Church. " I have heard (saith he) the accompts cast up in
this sort ; he hath two benefices, one cure of twenty ducats, a
priory of forty ducats, and three whores in a brothel house." §
I list not any longer to stir this filthy puddle, which stinks
in the nostrils of God and good men. The counsel of your
* Magis me Venus fugitat, quam ego iUam borreo, Ep. 92.
t Wolph. Lect. Memor. Anno 1535. p. 403.
X Heb. xiii. 4. § Agrip. de vanit. scient. c. 64. de Lenonia.

134 AN ANSWER TO
Canonist is safe and good in this particular :* "The Church
(saith he) should discharge the part of a good physician, who
when by experience he finds one medicine rather hurt than
help, he removeth it and appUeth another."t And there he
gives the reason, " Because we find by experience, that the
law of single life hath brought forth contrary effects :" and
the rather because it is resolved by your learned Cardinal: "It
cannot be proved either by reason, nor yet by authority, to
speak absolutely, that a priest doth sin in marrying a wife ;
for neither the Order of Priesthood, in that it is order, nor
the same order, in that it is holy, is any hinderance to matri
mony : for priesthood doth not dissolve matrimony, whether
it be contracted before priesthood or afterwards, if we (setting
apart all other ecclesiastical laws) stand only to those things
which we have received of Christ and his Apostles."J
Again, your own Panormitan tells us, that " the priests of
Grecia, being within orders, do marry wives ; and we see they
do it (saith he) sine peccato, without sin or breach of law,
either of God or raan."§ And thus by your own tenet you
stand with the positive law of raan against the law of God ;
you stand in opposition against the Greek Church, which ever
used it ; and lastly, you are at difference araong yourselves,
when raany prirae raerabers of your own Church utterly con
deran it. II The doctrine of St. Paul is evident and plain, "It
is better to raarry than burn." This law is clean perverted by
your Jesuit's doctrine ; for (saith Bellarraine) " Let our ad
versaries say what they will, it is worse to marry than bum,
especially for him that hath made a solemn vow."^ So that
the law of God raust give way to the law of man, and chiefly
for reason of state or policy. " For (saith Cardinal Rodolph)
if the marriage of priests were tolerated, this inconvenience
would follow, the priests having house, vrife, and children,
would not depend upon the Pope but on the prince, and their
love to their children would make them yield to any prejudice
* Camerinam movere. Eras. Adag.
t Panor. de Cler. Conjug. cap. cum Olim.
X Cajet. in quodlibet contra Lntherum.
^ Panorm. 1. extr. de Elect. C. Licet, de Vit. Ab.
li Espencaeus de Continentia, 1. 1. c. 11. p. 116.
IT Utrumque est malum, nubere et uri, imo pejus est nubere, quicquid
exclamant adversarii : praesertim ei qui habet votum solenne. BeU. de
Monach. 1. 2. u. 30. [p. 262, tom. 2. Prag. 1721.]

A PAIR OF SPECTALES. 135
of the Church. They wiU seek also to make their benefice
hereditary, and in a short space the authority of the Apostolic
See will be confined within the walls of Rome."* And to
these reasons you may truly add this, as appendant to the
rest : the dispensation of stews would be neglected, and con
sequently the great revenues of the Roman See would be utterly
lost ; and therefore the Index Expurgatorius will not lay hold
of any such doctrine.
For a conclusion of this point. If you say marriage of
priests be malum in se, eril in itself, you coraply with the
derilish doctrine of Tatianus. If it be eril quia prohibetur,
because it is forbidden only, then fornication, which is evil of
itself, and in itself, must needs be the greater sin.

CHAPTER V.

The sum of his Answer to my Fifth Section.
"Of this section (saith he) there is not rauch to be said,
for there is nothing in it but a little of the Knight's own rav
ing. Maldonat approveth and coramendeth St. Augustine's
expUcation, but addeth another of his own. After this, the
Knight hath a great deal of fooUsh stuff, which needs no
answer." The Reply.
Your answer is short, but your words be somewhat sharp ;
and you can find nothing in that section but raring and fool
ishness? If it be raving to cite texts of Scripture against
your maimed Commandraents, your Invocation of Saints, your
Prayer in an unknown tongue, your worship of Images, and
the like : if it be raring to say Purgatory is created a point of
faith, and that faith is confirmed by Councils, merely for the
benefit of the Pope and clergy ; that you do not exercise the
power of your priesthood in binding as well as loosing, by
reason no man vrill give money to be bound but to be loosed
in purgatory : if it be raving to say your Jesuit Maldonat
prefers his own explication of Scripture before St. Augustine's,
only because it more crosseth the sense of the Calvinists ; and
* Hist, of Trent. 1. 5. fol. 400 et 680.

136 AN ANSWER TO
withal confesseth that St. Augustine's opinion is more pro
bable : if this, I say, may be deemed raving, then wiU I con
fess that your railing is a good answer. " But he despairs
(say you) of his cause who seeth Maldonat's saying practised
by the Church of Rorae against his Church and doctrine."
I confess with the blessed Apostle, " If our counsel or work
be of men, it will come to nought (and then I might despair
of it), but if it be of God, ye cannot overthrow it, lest haply
ye be found to fight against God."* We have no cause
(blessed be God) to despair of our religion, which in one age
hath spread over the better part of Christendom. But I con
ceive there is little hope of you or your cause, who have sold
yourselves either with Ahab to work wickedness, and maintain
idolatrous worship for your own advantage ; or like Maldonat,
openly to profess greater hatred to Protestants than love to the
truth itself.f For it is apparent, ex professo, he preferreth his
own opinion without any authority, before St. Augustine, nay
contrary to St. Augustine, and he gives this reason for it :
" Because this sense of raine doth more cross the sense of the
Calvinists." But I raay say to you, as sometimes Ludoricus
Vives spake upon the like occasion : " St. Augustine is now
safe because of his age, but if he were alive again, he should
be shaken off as a bad rhetorician, or a poor grammarian.''^
And yet this good saint was so far from defending any opinion
against the known truth, that on the contrary he preferreth
the interpretation of Cresconius, a grammarian, before St. Cy
prian the martyr, because it seemed to him raore probable and
agreeable to the truth. §
• Acts V. 38, 39.
t See Maldonat. Col. 1536. [p. 1501. Lug. 1615.]
X Ludov. Viv. de Civ. Dei, 1. 13. c. 24.
§ August, contr. Cresc. Grammat. 1. 1. c. 32. et 1. 2. c. 32. p. (mihi)
218 et 241.

A PAIR OF SPECTACLES. 137
CHAPTER VI.
The sum of his Answer to my Sixth Section.
" The Knight (saith he) seems to acknowledge that he cannot
assign the time and persons when and by whom the errors of
the Roman Church came in. Good physicians use to inquire
of the causes, effects, and other circumstances, and upon the
circumstance dependeth the knowledge of the disease. We
plead prescription for our doctrine from the beginning. The
difference between heresy and apostasy. The Church cannot
fall away, without some special note and observation."
The Reply.
It is to be wondered what art and policy your Church doth
use to put off the trial of her cause, when it should corae to
hearing. If we speak of a depravation of your faith, you cry
out it is blaspheray ; if we shew your own men's complaints for
a reformation of your doctrine, you say they meant a reformation
only of discipline ; if we plainly prove the novelty of your
Trent articles, by comparing them vrith the tenets of ancient
reUgion, you threaten to bring an action of the case against us
for slandering and defaming of your Church, except we can
assign the precise tirae and person when those errors came in.
Let us use the words of your fellow Campian : " Can I iraagine
any to be stuffed in the nose, that being forewarned cannot
quickly smeU out this subtle juggUng?"* Why do you not
rather complain of the novelty of our doctrine, and bid us shew
the time when, and the authors who first broached our two
sacraments, our communion in both kinds, our prayer in a
known tongue, our spiritual presence, and the like ; if I fail in
these, then say, " the Knight seemeth to acknowledge he
cannot do it."
The errors in your Church which we complain of, are ne
gative articles amongst us, and the proof lies on your side : if
you cannot shew Apostolical authors for your own doctrine,
must we be therefore condemned, because we do not prove the
negative ? Or otherwise it must needs follow by your logic,
that it is the same doctrine which was once delivered to the
saints, because we cannot shew the first author of it.
* Camp. Rat. 2.

138 AN ANSWER TO
You cannot deny that there are many particular errors in the
Church, whose first authors cannot be named by you nor us, and
therefore will you conclude they are no errors ? The custom
of communicating little children in the sacrament of the Lord's
body and blood was an error, and continued long in the ancient
Church, and yet the first author of it was uot known. There
were many did hold there was a mitigation and suspension of
the punishment of the damned in hell, by the suffrages of the
living ; this error was anciently received, yet the first author
was not known. The opinion that all Catholic Christians, how
wicked soever, shall in the end be saved as by fire, was an ancient
error, but the author is notknown. Again, "there aremany things
(saith your Alphonsus) known to the later writers, which the
ancients were altogether ignorant of. There is seldom any
mention of transubstantiation amongst the ancients ; almost
none of purgatory ; what marvel if it so fall out vrith indulgen
ces, that there should be no mention of them by the ancients?"*
If therefore such errors crept into the Church in the first and
best ages, which are now condemned by yourselves and us,
without inquiring after the time, and authors which first
broached them. Nay more, if your points of faith, as namely,
transubstantiation, purgatory, and indulgences, were altogether
unknown to the ancients (as your men confess) why should you
require us to shew the first authors of your doctrines, which
were utterly unknown to the ancient Fathers ? Or rather why,
do you not condemn them with us, as you do the errors which
were received for true doctrines amongst the ancients ? If St.
Peter were at Rorae, no doubt the Church received and heUeved
his prophesies : " there shall be false teachers among you, who
(privily) shall bring in damnable heresy."t If the Apostle
hoth forewarned you and us, that errors and heresies must
steal in privily, sensim sine sensu, secretly, and by degrees into
the true Church, and yet would not reveal the authors of the
heresies, what madness were it in you or us to pass by those
damnable heresies, or rather to plead for them, because we cannot
leam the narae of the false teachers 1
Vincentius Lirinensis, who was living 400 years after the
Apostles' tirae, coraplains that certain in his days did " bring in
errors secretly, which a man (saith he) cannot soon find out,
nor easily condemn."{ " The serpent hides himself as much
* Alph. contr. hseres. verbo Indulgentia, p. (mihi) 354. [p. 115. Paris.
1543.] t 2 Peter U. 1.
X Vincent. Lyr. de haeres. c. 15. [p, 69. tom. 4. Biblioth. P. P. Paris.
1589.]

A PAIR OF SPECTACLES. 139
as he can (saith Tertullian,) and sheweth his chief skill in
wreathinpf himself into folds, and in thrusting himself into dark
and blind holes :"* such is the nature of false teachers, " they
seek nothing more (saith the same author) than to hide that
which they preach, if yet they may be said to preach that
they hide."t
But good "physicians (say you) use to inquire of the
causes, effects, and circumstances ; for upon these circum
stances dependeth the knowledge whether it be a disease or
no."J It is most true that physicians will inquire of the
causes of the disease, but will they deny the patient to be sick,
or refuse to minister physic to him, unless he tell them pre
cisely how or when he first took his first disease or infection ?
For this is our case, and the point in question touching a refor
mation. Neither doth the knowledge of the disease of the
body depend upon the circumstances of tirae, place, or person.
I think you never read such aphorisras either in Galen or
Hippocrates ; neither doth your knowledge of errors and heresy
in your Church depend on the circumstances of time, place,
and persons. For some authors, at the same time, and in the
same place, might have broached truth, when another set his
heresy abroach; as namely, St. Augustine precisely in the
time and place, delivered the orthodox doctrine of grace, when
and where Pelagius spread his heresy.
From your rules of physic you return to the rules of divinity,
and teU us from St. Augustine that " whatsoever the Catholic
Church doth generally believe or practise, so as there can be
no time assigned when it began, it is to be taken for an Apos
toUcal tradition."§ This place of Augustine you neither
quoted in your answer, neither have you recited his words
faithfuUy, for he speaks not of assigning the time when the
doctrine begins, but " whatsoever the Universal Church doth
hold, not being ordained by Councils, but hath been ever held,
that is most rightly believed for an Apostolical tradition."
This is his tenet, and this is ours ; but you have put in the
word CathoUc in your sense for universal, you have added
' general belief and practice,' you have thrust in these words ' so
as no time can be assigned when it began,' and you have
* TertuU. advers. Valent. c. 3. [p. 251. Lutet. Paris. 1664.]
tldem.c. 1. X Pag. 73.
§ Quod universa tenet Ecclesia, nee Conciliis institutum, sed semper
retentum est, non nisi authoritate Apostolica traditum rectissimS creditur.
De Baptis. contr. Donat. 1. 5. c. 24. in initio, tom. 7. p. mihi 433.

140 AN ANSWER TO
omitted the principal verb, 'that hath been ever held;' which
makes me suspect you omitted the citing of this place, lest
your fraud should be descried. But I pardon you; let us
hear the rest : " But such (say you") are all those things which
you are pleased to caU errors."* If this were as easily proved
as spoken, you should not need to put us to the search of times
and authors for the first founder of your faith. For if your
Popish doctrines were always held by the Universal Church,
and not ordained by Councils, we should not need to look into
your Council of Lateran for your doctrine of transubstantia
tion, nor into your Council of Constance for communion in
both kinds, nor into your Council of Florence for your seven
sacraments, nor into your second Council of Nice for your
worship of images ; for these and many such traditions were
first ordained by Councils, and were not the general beUef and
practice of the Church. Again, if the Universal Church had
always held your doctrines from the Apostles' times, why do
you yourself confess that your prayer in an unknown tongue,
your private raass, your half communion,f were taught other
wise in the Prim.itive Churches ? Nay, if they be apostolical,
how comes it that they are fiat contrary to the doctrine of the
Apostles ? And thus much of your two rules' of physic and
divinity ; let us hear the rest of your authorities.
TertulUanJ (say you) hath this rule for discerning heresy
from truth, "That which goeth before is truth, and that
which coraeth after is error." This rule is most true, but
these words you cite by the halves, for he saith expressly, " Id
Dominicum et verum quod sit prius traditum."^ That was
first delivered, which was true, and came frora the God of
truth ; and this was the doctrine of Christ and his Apostles ;
for that which cometh after (saith he) is far different: where
he shews likewise in these words following, that after Christ's
tirae, and in the days of the Apostles, there might be heresies,
for the raystery of iniquity began then to work ; || and there
fore he vrill not have it enough to derive a doctrine from a man
which lived vrith the Apostles, unless it can be proved that he
continued with them ; and the reason, as I conceive, was given
• Pag. 73. t Pag. praecedenti.
X Tertul. praescrip. 31. p. mihi 78. [p. 213. Lutet. Paris. 1664.]
§ Id autem extraneum et falsum quod sit posterius immissum. [ut
supra.] II Ut aUquem ex ApostoUcis viris (qui tamen cum ilUs perseveraverint)
habent authorem. Ibid, [ut supra]

A PAIR OF SPECTACLES. 141
by Nicephorus : " After the sacred company of the Apostles
was come to an end, and that their generation was wholly
spent, which had heard with their ears the heavenly wisdom of
the Son of God, then that conspiracy of detestable error,
through the deceit of such as delivered strange doctrine, took
rooting ; and because that none of the Apostles survived, they
published boldly with all might possible the doctrine of false
hood, and impugned the manifest and known truth."*
" But we plead (say you) prescription from the beginning."
It is not suflBcient to plead it, you must prove it. The Maho-
metists at this day assume the name of Saracens, as your men
do the name of Catholics, as if they came from Sarah, the free-
woman, Abraham's true and lawful wife, when in truth they
took their first beginning from Hagar the bond- woraan ; neither
can there be any prescription against the ancient records and
eridences of the Word written by Christ and his Apostles.
Indeed you have found a right and easy way to claira a pre
scription from the tirae of the Apostles ; for you have razed
many prime evidences of the Fathers for the first 800 years,
which make for our doctrine, and you have proscribed raany
learned authors and their records, as I have shewed before, for
the last 800 yetas, which testified against your errors. And
now I come to your Church's apostasy, or falling from the
truth, which occasioned these errors.
" Apostasy (say you) is a defection, or forsaking of the
name of Christ, and profession of Christianity, as all men
understand it."
I shewed in this section, that in the Primitive Church, when
any heresy did arise that endangered the foundation (such as
was the heresy of the Arians, of the Pelagians, and the like)
tbe authors were observed, the times were known, the place
was pointed at, and forthwith letters of premonition were sent
to all the sound merabers of the Catholic Church, by which
public advertiseraent the steal-truth \vas discovered, and herein
the author, the time, and place was observed and known to
all ; but in the Church of Rome it was otherwise ; there was
first an apostasy, a falling away from the truth, which was
first caused by an error secretly stolen into the Church ; and
therefore it is sometimes called a mystery of iniquity, because
mysticaUy, covertly, secretly he shall wind his abominations
into tbe Church of God ; and accordingly the Apostle gives
• Niceph. 1. 3. c. 16. [p. 246. tom, 1. Lutet. Paris. 1630.]

142 AN ANSWER TO
Timothy to understand, that " in the last times some shall
depart from the faith, giring heed to seducing spirits, and doc
trines of derils, and such as speak falsehood in hypocrisy ;"*
which plainly shews (saith a learned dirinef) that Antichrist
himself shall not professedly renounce Christ and his baptism ;
that his kingdom is a revolt, not from the outward profession,
but inward sincerity and power of the Gospel. And therefore
all do not understand apostasy, a forsaking of Christ and
Christianity. "Not all," no, not the same Apostle, where he
useth the same word apostasy to the Thessalonians : " Let no
man deceive you by any raeans, for that day shall not come,
except there come (an apostasy) a falling away first. "J He
speaks of the departing from the orthodox faith, not from
Christianity. " Not all," no, not your Rhemists in their Annota
tions upon this place : for " it is very like (say they), be it
spoken under correction, that God's Church, and all learned
Catholics, that this great defection and revolt shall not be only
from the Roman Emperor, but especially frora the Roman
Church, and withal from most points of Christian religion, or
(as they interpret in their margin) frora raost Articles of the
Christian faith. "§ " Not all," no, not Campian your fellow
Jesuit, who terms Luther an apostata, for falling frora your
Church, not from Christianity. " Not all," no, not your Decre
tals, who terra a raonk, for leaving his order, or a clerk forsak
ing his habit, an apostata. " Not all," no, not Gregory the
Great, II who called John bishop of Constantinople, an apostata,
for assuming the title of universal bishop. Lastly, " not all," no,
not your CouncU of Basil, ^ where 900 condemned and deposed
your Pope Eugenius " for a simonist, a foresworn man, a man
incorrigible, a schismatic (an apostata), a man fallen from the
faith, and a vrilful heretic." I say therefore, uot all, nor any
of these did understand an apostasy to be a forsaking of the
name of Christ and Christianity ; and therefore I hope you
will confess, that your assertion is neither catholic nor uni
versal. When therefore we lay apostasy to your Church, we do not
charge you with a total falUng from Christian reUgion, Uke
that of JuUan the Apostate, with an obstinate pertinacity, in
denying the principles of the faith necessary to salvation, or a
* 1 Tini. iv. 1. f Mr. Bedel against Wadsworth, p. 40.
X Oti edv /iii i\9t] ri d-TioaTau'ia -irpuiTov, &c. 2 Thess. ii. 3.
^ Rhem. Annot. in 2 Thess. u. 3. [p. 555, ut supra.]
Il Greg. 1. 6. Ep. 24. If Copcil. BasU. sess. 34

A P.4IR OF SPECTACLES. 143
renouncing your baptism, and consequently the name of Chris
tianity. We charge you not with apostasy in such a fearful
and horrible sense, unless you wUl assurae it to yourselves ; but
we think with Lyra, that as " there was an apostasy or revolt
of many kingdoms from the Roraan empire, and of many
Churches from the communion of the Roman Church, so
there hath been an apostasy from the Catholic faith in the
midst of the Church, not for that all at any time did forsake
the true faith, but for that many fell from the sincerity of the
faith."* After your definition of apostasy, you proceed in this man
ner: "How then can we be apost atas ? in no wise certainly :
but if we err, we err as heretics, and if we be heretics you
confess you must assign the persons, time and place."
I have cleared you from the heinous title of apostata in your
own sense, but not in ours;t yet let me tell you (with grief and
pity be it spoken) your profane and wicked application of the
Apostles' Creed, as you pretend, in jest, is a fearful sign of
falling from Christ and Christianity itself: and therefore,
although I may free your Church in general of that name, and
in that sense, yet it behoves you to acquit yourself in that par
ticular. But this by way of friendly admonition.
" If we err (say you) we err as heretics." I shall easily
condescend unto you in that : for the errors in the Roman
Church caused an apostasy at first, and was mystical and
secret ; now after long practice and usage in the Church, is
become an heresy ; and so we may truly assent unto you, that
you "err as heretics." And although I ara not bound upon
this acknowledgment forthvrith to assign you the authors of
your heresies, because they came in by degrees, and at several
times, pririly and insensibly : yet because you are so inquisi
tive after your predecessors, if you vrill but have patience, I
will draw your pedigree in the next section. In the meantime
let rae tell you, it is another error in you to say, " They come
to have the name of heresy only by the condemnation of the
Church." J For the Church condemns thera, because they are
* Lyra in 2 Thess. u. [Verified in edit, ut supra. The passage conveys
the sense of Lyra but is not strictly a translation. — Ed.]
t D. Potter, p. 19 et 60.
t Ecclesia sua definitione non facit talem assertionem esse hffiresin, cum
etiamsi ipsa non definivisset, esset haeresis ; sed id efiBcit Ecclesia, ut nobis
per suam censuram pateat rUud esse heresm. Alph. k Castr. 1. 1. u. 8.
D. Potter, sect. 4. p. 101 et 97.

l44 AN ANSWER TO
heresies ; contrariwise, they are not heresies, because the
Church condemns them. The doctrines of Arius, Macedo
nius, Nestorius, Eutyches, Eunomius, and Dioscurus, were
themselves heretical, even before they were solemnly con
demned in the four General CouncUs : but woe to us and all
the Reformed Churches, if this tenet were true and cathoUc,
for then are we condemned already. But I pray, what if your
Pope (whom you Jesuits now make the only Church) admit,
I say, your Pope were an heretic, such as was your Pope Eu
genius, or your John XXIIL, or Pope Violins, or Pope Ho
norius, were they able to judge of heresies in others, that were
tainted with them themselves ? or must their definitive sentence
in cathedra stand for a law, and make that heresy which is no
heresy ? Indeed your Cardinal says, " The Pope hath power
to make that no sin which is sin,"* and accordingly he hath
placed that tenet amongst the heretics, and by the same law he
raakes that to be heresy which is no heresy. Your learned
Sanders tells us it is heresy to translate the Scriptures into the
vulgar tongue,t and accordingly he hath placed that tenet
araongst the heretics. Your Chancellor of Paris and director
of the CouncU of Constance tells us, it is heresy to communi
cate in both kinds ; and accordingly he hath wrote a tract,
De haresi communicandi sub utraque specie. x\nd to pass by
all the Trent Articles (the denial of all or any of which makes
a raan a heretic) your infallible Pope Nicholas proclaimeth,
that " whosoever goeth about to abrogate the privileges of the
Church of Rorae, he is no doubt a heretic." J
If the denial of all or any of these make an heretic there is
no doubt, all the Reformed Churches stand guilty of that
capital crime, by the law of your Church and your Pope's
doora. Yet let rae tell you the Scriptures were translated into
all languages in the primitive times, and Christ and his
Apostles did comraunieate in both kinds ; and your first four
General CouncUs did bound and limit those privileges of the
Church of Rome, which are now extended into all parts of the
Christian world ; and were all these heretics ? If you call
this heresy, go on, and fill up the measure of your wrath until
the tirae come that Christ and his saints acquit us, or condemn us
• Si autem Papa erraret praecipiendo vitia vel prohibendo virtutes, &c,
BeU. de Pont. 1. 4 c. 5. [p. 456. tom. 1. Prag. 1721.]
+ Sand, de visibUi Monarch. 1. 7. An. 1541. p. mihi 595.
X Qui Romanae Ecclesiae privUegium auferre conatur, hie proculdubio
labitur in haeresin.

A PAIR OF SPECT.\CLES. 14.1
of that imputation. In the meantirae you shall do well to
reflect upon yourself, and consider rather the case at this day
betwixt the Sorbonists and the Jesuits, which raerely toucheth
your own particular. Hermannus Lsemelius, that is to say,
John Floyd, terms the propositions of the Parisians, " destruc
tive to the Church and heretical ;"* on the other side, they
accuse him of heresy, blasphemy, and impiety, and the like.f
Are you all members of one Church, under one head the Pope,
and are your propositions different and heretical on both sides,
and raust I say that you and the rest have the name of heresy
only by the condemnation of the Church ? But you are sure
the Pope will not condemn his own raembers, and without his
judgraent they are but words of course, or at least but coarse
phrases delivered in heat against an adversary : for (say you)
" The Fathers did forbear absolutely to conderan things for he
resies till they had acquainted the Bishop of Rorae, and had his
judgment, as is clear by St. Cyril of Alexandria, in the case of
Nestorius." Neither do we deny that in this and the like case
the Bishop of Rome ought to be acquainted ; for Nestorius was
patriarch of Constantinople, and therefore good reason the
Bishop of Rome, as another patriarch, should be acquainted
with it, that he might be judged by his peers ; but in other
cases they sent letters without acquainting the Bishop of
Rome : neither ought you to require or expect that we should
produce any such letters of premonition against the points of
Trent doctrine, for which we now conderan you, because those
errors which then began to spring in the Church, by custom
and pertinacies became heresies in many ages after. About
that time, and in that very age, St. Augustine condemned the
superstition of some in worshipping sepulchres and images
(which at this day is an article of your faith) : but you answer
that he " condemned the heathenish and superstitious worship of
dead, perhaps wicked men's torabs and pictures :" and for a
solution of this place you refer me to Bellarmine. It seems
you could give me no satisfactory answer of your own, and
therefore you return me to your cardinal, but I wonder why
you do not recite his answer to this place. I conceived that
you were ashamed of it, or there was some misprision that
made you conceal it ; and thereupon I have perused it, and
find that he hath falsified both the place and meaning of it.
• Aurel, in vindiciis, p. 383. Idem, in libro sine titulo.
t Hallier in admonit. ad Lect. p, 8, 9, 16, 24.
VOL. V. L

146 AN ANSWER TO
As for instance : whereas Augustine saith, " I know many
worshippers of tombs and pictures ;"* your cardinal leaves out
the word pictures, and saith, " I know raany worshippers of
tombs ;" and for his full solution he subjoineth, " Augustine
wrote this in the beginning of his first conversion."f Again he
cites another place of St. Augustine, as it were to illustrate the
former, without any respect or raention of the worshippers of
pictures, and tells us that " the emperor did pray at the
sepulchre of St. Peter,"J yet proves not the point in question,
that he did worship the sepulchre itself : for who doubts but
that we also may worship God at St. Peter's shrine, and yet
not worship the shrine itself. Nay, he goeth on further, and
shews that Augustine did not reprehend Chrysostom and Je
rome, but the ignorant sort of people : for Chrysostom saith,
" Let us adore the tombs of martyrs ;" when as there are no
such words in Chrysostora, but rather. Let us adorn them.§
And whereas he saith further, that Jerome vrisheth MarceUa,
a lady, to worship the ashes of the prophets in Bethlehem ; so
likewise I say, he doth wish her in the same place to Uck
their dust ; and therefore it was not to be understood as a
thing spoken properly, but figuratively. For elsewhere he
saith expressly against Vigilantius, " I say not, we worship not
nor adore the relics of martyrs, but neither the sun, nor the
moon, nor angels, nor archangels, nor cherubim, nor seraphim."||
Neither did St. Augustine speak as you say of the heathenish
and superstitious worshipping of wicked raen's tombs, but of
them which in ipsa vera Religione, in true religion were wor
shippers of pictures and shrines. For he shews that "his
own raother Monica did usually bring to the shrines of saints
certain bread and wine, and other provision ; but because the
celebrating after the raanner of the memory of the dead, did
very much resemble the superstition of the heathen, she was
forbidden it by St. Arabrose; which forbidding (saith he) she
did so piously and obediently erabrace, as that myself did won
der to see her made, with such ease, rather a condemnor of her
own ancient custom than a questioner of her present prohibi
tion."^ For a conclusion ; whereas you would excuse it, that
* Aug. de moribus Eccles. Cathol. 1. 1. c. 34. p. (mihi) 774. tom. 1.
[p. 713. tom, 1, Paris. 1679.]
t BeU. de Reliquiis Sancti. 1. 2. c. 4. [p. 431. tom. 2. Prag. 1721.]
X Ibid. § Ut Tumulos Martyrum de center curari. Chrys.
II Andr. resp. ad Card. BeU. p. (mihi) 49.
% August. Confes. 1. 6. c. 2. [p. 119. tom. 1, ut supra.]

A PAIR OF SPECTACLES. 147
St. Augustine did conderan only the superstitious worship of
wicked men's tombs, your raen are likewise guilty of the same
worship : for your own cardinal will tell you, " that the people
(of the Roman Church) did for a long time celebrate Sulpitius
for a martyr, who afterwards did appear and told them that he
had been a thief and was damned;"* and that "Alexander
III. reprehended certain men for worshipping one as a martyr
that was killed in his drunkenness :"f and thus (to use your
own words) for these I send you back again to Bellarmine for
an answer.
I come to the rest of your answers. First, I cited out of
Ferus, that " masses, monasteries, ceremonies, feasts, images,
are otherwise now used than they were in the beginning :" I
produced likewise Poiydore VirgU, Erasmus, Scotus, Agrippa,
Cassander, Gregory de Valentia, in several points against your
new doctrine ; now let us hear your several answers to them.
Touching Ferus, "he is a friar (say you) in your books, but
not in ours, save only in the Roman Index of forbidden books."
Touching Poiydore, " he saith as the Knight^ telleth us, and
as much as any heretic can say, but it booteth not, for his book
is forbidden." Touching Erasmus, " he is no author for us
to answer, he is branded in the Roman Index." Touching
Scotus, you neither condemn him, nor answer him : he tells
you plainly that " Transubstantiation was not received for a
point of faith tUl the CouncU of Lateran," above 1200 years
after Christ ; but of this passage Ne gry quidem ; and yet you
might have answered with BeUarmine, this opinion of his is
no way to be aUowed ; or with Gregory de Valentia, for this
sayiug he ought to be corrected. As touching Agrippa and Cas
sander, you vriU not vouchsafe them an answer, but reject them
inter damnatas authores, as raen to be cast out of your syna
gogue. Lastly, touching Gregory de Valentia, you say "his
authority doth raake against the Knight, why else should he
corrapt and mangle it ?" But whether I or you have cor
rupted it, let the reader judge; my words are these, "The
communion in one kind, when it got first footing in the
Church, minimi constat, it doth not appear," saith Gregory de
Valentia : you to prove my corruption cite the words in this
manner ; " When that custora began in some Churches it ap-
* BeU. de Sanct. Beat. 1. 1. c. 7. [p. 307. tom. 2, ut supra.]
t Idem. ibid. L 2

148 AN ANSWER TO
peareth not; but that there hath been some use of one kind
ever from the beginning, I shewed before ;" so Valentia, and
thus you.
But in truth this is none ofValentia's own period, but one of
your own raaking, who cunningly join the latter words which
"foUow in Valentia, four or five lines after, to the former, with
a but, which is none of Valentia's ; and the former part of the
period is notably mangled by you : for thus it stands, " When
that custom began in some Churches, it appears not, as is ac
knowledged by the Augustine confession."* Now in that
confession the words are these : " The custom of both kinds
remained long in the Church, neither doth it appear when, or
by what author it was changed ;" so that he plainly speaketh
of the Church in general, and sheweth the corruption here pre
tended by M. Floyd to be but a cavil, viz. that Valentia saith
this, not of the Church in general, but of sorae particular
Churches. Thus either you blot and prohibit all authors that
raake for us, although they be raembers of your own Church,
or else you vouchsafe them no answer, or else you quarrel
without any just occasion offered ; and this wUl prove an easy
way for the weakest scholar in your Church to answer aU that
can be produced against your faith and doctrine.
Now as the reader hath heard your answer in the general, so
let him see your exceptions to the particulars : for whereas I
said vrith St. Paul, " Forbidding of marriage is a doctrine of
devils," you answer as if you were angry with St. Paul, that
" he hath been answered raore often than the Knight hath
fingers and toes ;" and it seeras for that reason you wiU vouch
safe hira no answer at all. This puts me in mind of the saying
of Ludovicus Vives, a member of your own Church, who assures
us, " If St. Paul were living in these days, he would be held
either a madman or an heretic."f And since you will not resolve
rae of St. Paul's raeaning in that place, I will appeal to St,
Bernard, an abbot, who was restrained from marriage by the
law of your Church ; who speaking of that restraint, gives us
the true sense and exposition of St. Paul in these words : " All
heresies have an heretic for their founder ; the Manichees had
Manes, the Sabellians had Sabellicus, the Arians had Arius,
&c., so that we know the authors of those plagues ; but by
* Augustana Confessio.
t Lud. Vives de Civ. Dei, 1. 13 c. 24.

A PAIR OF SPECTACLES. 149
what name wiU you term the author of those that forbid mar
riage ? surely it is not of raan, or by man, and far be it from
the Spirit of God, but it is foretold, by the Apostle St. Paul, to
be the fraud and doctrine of devUs."*
" But marriage (say you) is not a thing evU in itself, but
because it less agreeth vrith the holiness which is required for
the exercise of priestly function." I pray then what think you
of a concubine? Doth company with her better agree for
exercise of your function than with a vrife ? Sure I am, this
is the doctrine of your Church : nay raore, your Pope Siricius
would infer by authority of Scripture, that marriage is unholy
in itself for he cites the text for it, "They that live in the
flesh cannot please God."f Now I pray you what difference
is there betwixt the ancient heretics and the raembers of your
Church? The Montanists, the Tatiani, the Encratitse, did
not prohibit raarriage to all no more than you do, but only to
their perfecti, as being a disparagement to their perfect estate ;
or as you interpret, " not agreeing to the holiness of the priest
hood." Again, whereas I proved out of Poiydore, that the
marriage of priests was not altogether forbidden till the time
of Gregory VIL, that is to say, above a thousand years after
Christ ; you answer, that which Poiydore cites is most evi
dently false, as appeareth particularly by a canon of the first
CouncU of Nice, and the second Council of Carthage. Now if
Poiydore were mistaken, it concerns not me, for I cited him
truly, and he is a member of your Church ; but the truth is,
you are much mistaken touching those two Councils. For the
CouncU of Nice (saith Sozomen) " coramended Paphnutius'
judgment, and touching this matter of marriage, made no de
cree at all, but left it to each man's own vrill, vrithout any
force of necessity ;" J and the Council of Carthage forbiddeth
not marriage in priests, but commandeth abstinence from mar
riage rites for a certain tirae, as St. Paul doth, " that they raay
more freely give themselves to prayer, and the offices of their
sacred function." Which plainly shews that both priests were
married in those days, and consequently, that those two Councils
make flatly against you. But Marius (say you) " cannot find
the beginning of this prohibition : Poiydore findeth it, and yet
* Bernard, in Cant. Serm. 66. [p. 3066. vol. 1. part. 2. Paris. 1839.]
t Qui iu carve sunt Deo placere non possunt.
X Sozom. 1. 1. c. 22.

150 AN ANSWER TO
both make for the Knight's purpose." And without doubt
they do, for they contradict not one the other : Poiydore speak
eth of public, absolute, and real prohibition ; Marius of the
first condemning it in any priest, and these confessions may
well stand together.

CHAPTER VII.
The Sum of his Answer to Sect. 7.
1. That the imputations of ancient heresies are false.
2. That succession besides antiquity import eth eontinuance
and perpetuity without intermission.
3. That Protestants have no shadow of succession in person
or doctrine.
4. That Papists have a most clear personal succession, being
able to shew two hundred and odd Popes succeeding the
other in place and office.
5. That personal succession is a firm argument of succession
in faith.
It is my proraise in my seventh section to shew a descent of
both religions, as namely, that the Romish faith was derived
from ancient heretics, and the Protestant faith was drawn
down from Christ and his Apostles. But, say you, "It is one
thing to prove a thing to have been anciently taught, another
to have been successively taught." It is true, antiquity and
succession differ ; neither did I undertake to prove that those
heretics, or your Church, had a perpetual succession in person
and doctrine ; but for the truth's sake I have acknowledged
the antiquity of your Trent faith, although descended from
ancient heretics, and I made the first instance in Latin serrice,
and prayer in a strange tongue, brought in by Pope VitaUan
(as is witnessed by Wolphius) ; but you cry out, " It is a most
strange absurdity to aver such a known falsehood upon no
other authority than a professed heretic."*
* Pag. 87.

A PAIR OF SPECTACLES. 151
And is he an heretic that speaketh the truth of your reUgion ?
What say you to your prime champion Mr. Harding? He saith
expressly, " About nine hundred years past, it is certain the
people in some countries had their serrice in an unknown
tongue, as it shall be proved of our own country of England."*
Now observe the difference, Wolphius said the Latin service
came in after Christ about the year 666. Mr. Harding (who
wrote these 67 years since, as appears by Bishop Jewel's Epis
tle) teUs us it came in 900 years past : compute Wolphius's 666
with Mr. Harding's time of 967, and you shall find that they
agree about one and the sarae time, and therefore it was
neither absurd, nor false, which Wolphius uttered.
Neither do you disprove the reason of Wolphius, but you
make a quere upon his assertion ; " During his 600 and odd
years, what other Liturgies were there in the Latin Church, but
Latin ?" And I raay as well say, what were there in the Greek
Church but Greek ? But this demand maketh against your
service in an unknown tongue, not against Wolphius, who af
firmeth not that the Latin serrice was not in the Latin Church
before the year 666 ; but that the Pope obtruded it upon all
Churches, even there where the Latin was not understood, as
in England, saith Mr. Harding, and elsewhere. For Origen tells
us before that time, " The Greeks call upon God in the Greek
tongue, and the Latins in the Latin tongue, and all several
nations pray unto God, and praise him in their own natural and
mother tongues; for he that is the Lord of all tongues, heareth
men praying in all tongues, none otherwise than if it were one
voice pronounced by divers tongues ; for God that ruleth the
whole world, is not as some one man, that hath gotten the
Greek or Latin, and knoweth none other ."f The ancient Primi
tive Churches therefore taught the doctrine in a known tongue,
agreeable to the profession at this day. But the truth is, the
Latin serrice, and the name of the Latin Church is one of the
most essential marks of the Roman hierarchy. And I know
not whether it were by conjecture, or by inspiration, that Ire-
neus, above fourteen hundred years ago, in the word Lateinos,
found but the name of Antichrist, and the number of 666.
" The name Lateinos (saith he), containing the number of six
hundred and sixty-six is very likely, because the truest king-
* Jewel, in his Third Article, Divis.
t Orig. contra Celsum. Ub. 8.

152 AN ANSWER TO
dom hath that name ; for they are the Latins that now refgn;
but (saith he) we will not glory in this."*
You proceed to the heretics Osseni, and you say first, " I
am notably mistaken in placing them towards the Apostles'
time, and withal, you have read the chapter there twice over,
and the second time more attentively than the first, and yet
you find not any such word to be cited by me."
First, this sect continued till Trajan's tirae, not a hundred
years after the Apostles ;t and therefore it was no error in me
to place thera towards the Apostles' time : and if you please to
peruse the place a third time with your spectacles, you shall
find these words, "Nemo quarat interpretationem, sed solum in
oratione h(t.c dicat ;% and there he repeats a prayer, which, if
you peruse the Greek text, is more express. Let no man in
quire after the meaning, only in his prayer, " Let him say
such words, viz. such Hebrew words which Epiphanius there
setteth down." Are not these heretics, think you, near kin
to them who say, " Hear Latin raass," and say after the
priest, it raattereth not whether you understand what he saith,
or not.
From Epiphanius you fly to St. Ambrose, and there you
make a great complaint, that I put in words of my own in the
same character with St. Arabrose, which are none of his, as
namely, " There were certain Jews amongst the Grecians, as
namely, the Corinthians, who did celebrate the Dirine ser
vice, and sacraments, which the comraon people understood
not."§ I confess ingenuously, it is an error in the print, and I shall
wilUngly alter the letter, but not the words, at the next impres

sed et Aareivog nomen sexcentinum sexaginta sex,
numerum habens valde verisimile est quoniam veris-
666 simum regnum hoc habet vocabulum. Latini enim
sunt qui nunc regnant, sed non in hoc nos gloriabi-
mur.] Irenae, 1. 5. cap. 25. p. mihi, 355. [cap. 30. p.
485. Lutet. Paris. 1639.]
+ Trojan, Anno 100. Bell, de script. Eccles.
X MriSeXg ZriTfjtr-g Trjv epp.riveiav dWd fiovov kv Tn eiixei rdSe \l-
ykTb>. Epiph. heres. 19. [p. 42. Colon, tom. 1. 1682.]
^ Ambr. in 1. Cor. 14. [" Hi ex Hebraeis erant, qui aUquando Syra
Ungua, plerumquae Hebraea in tractatibus aut oblationibus utebantur ad
commendationem." p. 157. tom 11. Paris. 1690. — Ed.]

A.

30"!

A.

1

T.

300

E.

5

I

10

N.

50

O.

70

s.

200

A PAIR OF SPECTACLES. 153
sion. But I confidently profess, it is agreeable to the true
sense and meaning of "the author ; and the strength of the
argument is not in the words, but in the sense : and therefore
I may truly answer you with St. Augustine, " What folly is it
to contend about words, when there is the certainty of the
thing itself?"*
It cannot be denied that Ambrose taxeth the Hebrews, who
amongst the Corinthians, in tractatibus et oblationibus, used
sometimes the Syriac and sometimes the Hebrew tongue, which
without doubt, the Greeks understood not. And therefore in
his commentary on this place, he gives the Hebrew to under
stand, " If you meet together to edify the Church, those
things must be deUvered which the hearers understand : for
to what purpose or profit is it, that any one speak a tongue
which he himself only understands, and whereof he that
heareth can reap no fruit ?"f And a Uttle after ; " The Apostle
saith, I had rather speak five words in the Church, according
to the law, that I may edify others, than any long and large
discourse in obscurity." Again, by oblationibus, which you in
terpret "offerings," St. Ambrose cannot mean the people's
gifts or offerings ; for there was no need of any speech, rauch
less a long speech at these offerings. It must therefore foUow,
that either he raeans the celebration of the sacrament, or some
spiritual sacrifices of praise and thanksgiring.
You proceed from one heresy to another, viz. from your un
known serrice to your transubstantiation. This doctrine I
shewed, had his dissent from the heretics, Helcesaitse, from
Marcus, from the Capemaites. Touching the Helcesaitee, you
say, " It is an heretical fable ; for those heretics made two
Christs, we acknowledge but one, and the same both in hea
ven and in the consecrated host."J
It is true, this particular instance is cited araongst the tables
of Theodoret ; but yet you have affinity with their tenets, as
near as cousin germans once removed. For as you acknow
ledge but one Christ in the heavens and in the host, no more
did those heretics in words ; for they rehearsed the Apostles'
Creed, Et in Jesum Christum, and not in Christos : and as
they made a two-fold Christ, one in heaven, another in earth ;
so likewise you teach, that Christ in the sacrament (here on
earth) is inrisible and indirisible, but in heaven at the sarae
* Aug. Ep. 174. t Ambr. in 1 Cor. 14. [p. 157. tom. 2. Paris. 1690.1
X ,Pag: 92:

154 AN AMSWER TO
time visible, and with dimensions of quantity, and distinctions
of organs. And what is this, but consequently to make two
Christs, or at least, to make contradictories true at the same
time, of one and the same Christ, in respect of his human nature
to be risible and invisible ?
Touching Marcus the heretic, you say, " He changed the
colour ; but you teach that the colour and accidents remain,
and the substance is changed."
It is true; and your opinion in this is more absurd than
that of Marcus : for he changed the colour to make the
people believe it was true blood ; and you make them be
lieve it is blood, when there is neither taste, nor colour of
blood. Lastly, touching the Capemaites ; you deny there is any
likeness of doctrine. "For (say you) the Capemaites thought
they should eat Christ's body piece-meal, but we receive Christ
whole and entire, not in the form and shape of flesh, but of
bread," &c.
But I pray, which of the Evangelists ever charged them
with any such conceit ? The truth is, they understood the
words of Christ as you do, in a gross and carnal manner : and
therefore Christ in reproving them, saith not, flesh eaten
piece-meal profiteth nothing ; but absolutely, " the flesh
profiteth nothing." As touching your eating of Christ, whole
and entire : it is all one with their eating of him by piece
meal, for there may be many differences in eating, but aU
eating the flesh of Christ with teeth and jaws, is Capernitical.
But you neither see, nor taste the flesh of Christ, which they
dreamed they should ; for you receive it, " not (say you) in
the forra of flesh, but of bread." I will return you an answer
from a learned dirine on our side :* "You chew the flesh of
Christ actually with your teeth, and swallow the same down
your throats, and these be proper actions, and right instru
ments of external and Capernitical eating ; your eyes and your
taste be not ; else blind men, and such as by reason of sick
ness can taste nothing, by your dirinity can eat nothing.
Since then you concur vrith the Capemaites (in eating and
swallovring), notwithstanding you vary from them in sight and
taste, yet your opinion estabUsheth a corporal eating of Christ's
flesh, and a perverting of the meaning of Christ's words, no
less than their's did." y.
* B. Bilson, in the difference between Chrisl subject, and unchristian
RebeUion, page 748.

A Pi.'R OF SPECT.\,CLES. 155
Let me paraUel them together with the most favourable
construction I can, yet your Church must have her antiquity
and decent from those Capemaites. For suppose the Ca
pemaites did beheve that Christ would kill himseU', and give
his body to be eaten ; yet the Church of Rome teacheth, that
Christ did eat his own flesh, a thing no less barbarous (being
meant UteraUy) than to kUl himself. Admit the Capemaites
did beheve that Christ wonld give his flesh to be mangled by
pieces, or by halves ; yet your Church's opinion is no less cruel,
to beUeve that in the sacrament, Christ's flesh is swaUowed up
whole at one morsel. Lastiy, let it be granted that the Ca
pemaites did beUeve, that Christ's flesh should be eaten when
he was dead ; yet the opinion of the Romanists is more
brutish, to imagine his flesh to be eaten when he was aUve
(being a higher degree of cruelty to devour meu aUve, than
when they are dead). Snje I am, they hoth agree in this,
that according to the letter they thould eat the flesh of Christ,
oraUy, corporally, and substantiaUy ; they both agree in the
sensible handling of his body, in devouring him with the
month, and grinding him with the teeth. Alanus the Ro
manist professeth openly in the name of the Church, aper-
tissimi hquimur, " We affirm plainly, the body of Christ is
truly handled of us, carried about, ground with the teeth, and
sensibly sacrificed."* Long before him Pope Nicholas con
firmed this docrine in a Councfl at Rome, and taught it for a
lesson to Berengarius, to let him know the great difference
betwixt Papist and Protestant in the same Church, '• I beUeve
that the body of our Lord Jesus is sensibly and in every deed
touched vrith the hands of the priest, and broken, and rent^
and ground with the teeth of the faithful, "f This confession
stands a record in the Roman Decrees, and unless you mince
the words strangely, you must needs acknowledge that you eat
the flesh of Christ piece-meal, and then you sympathise in aU
things with your first parents the Capemaites.
From transubstantiation you proceed to the Pope's supre
macy, wherein yon sav, " I am mistaken in saying that Phocas
* Apeitisimi loqnimnx, corpus Christi veri a nobis attrectari, mandu-
cari, circumgffitari, dentibus atteri, sensibiliter sacrificari, non minus
quam ante consecrationem panis. Alanus, Ub. 3. de Euchar. cap. 37.
t Verum Corpus Domini nostri Jesu Christi sensuaUter non solum in
Sacramento, sed in veritatg manibus Sacerdotum tractari. fiangi, ac fide-
limn dentibus atteri. Grat. de consecr. d. 2. u. 4. 2. E50 Berengarius.
[cap. xK. p. 1932. tom. 1. Lug. 1671.]

156 AN ANSWER TO
gave that authority to the Bishop of Constantinople."* It
is true that is a mistake of the printer, but no corruption, and
in the last impression (which you should have taken) you shaU
find Rome for Constantinople : and this you raight weU
understand to be an error in the print, because ray purpose was
to shew a descent of the Bishop of Rorae's supremacy, not of
the Bishop of Constantinople : and this authority stands good
against you (notvrithstanding all your exceptions), viz. that
" the Pope of Rome, and that the See of Rome should be the
head of all Churches ;'' for before that time (saith Uspergen-
sis) " the Church of Constantinople did write herself chief of
all Churches ;"f so that {anted,) before that time, the Bishop
of Rome had no supremacy ; and this agrees to Pope Gre
gory's own confession, " None of my predecessors did ever use
that profane title.''J Nay more, you had two Bishops of
Constantinople (viz.), John and Cyriacus, who both succes
sively assumed the title of Universal Bishops, before ever the
Bishop of Rome had any: and those bishops were suborned hy
Mauritius, a bloody eraperor, like unto Phocas, who at that
time raade Constantinople the chief place of his abode, and hy
raeans of advancing the bishop's dignity, sought to vrin the
greater credit to the city. Gregory the Great, writes unto
them both severally, as they lived in their sees, and doth
accuse them of pride, of singularity, of error, of vanity, and
blasphemy in that new title : neither doth he raake claim to
it hiraself, being then Bishop of Rome : " For mine own part
(saith he) I seek to increase in virtues, and not in vanity of
titles ; for if you call me universal bishop, you deny yourselves
to be that which indeed you are."§ And when Mauritius the
emperor did countenance the supremacy in the Bishop of
Constantinople, Gregory greets him in this manner : " I have
received letters from my virtuous Lord, that I should be at
peace with my brother and fellow bishop, John ; indeed it well
beseeraeth a religious prince to comraand bishops in such
things, but this was heavy to rae, that my Sovereign Lord
did not rebuke him for his pride." || After the death of John
* Page 93.
t Rogata Bonifacii Phocas constituit sedem Romanae et ApostolicaJ
Ecclesiae caput esse omnium Ecclesiarum, nam ante^ ConstantinopoUtana
Ecclesia se scribebat primam omnium. Usperg. in Phoc. fol. mihi.
X NuUus unquam prsedecessorum meorum hoc tam prophane vocabulo
nti consuevit. Greg. ep. 36. 1. 4. [p. 771. tom. 2. Paris. 1705.]
« Greg. Ub. 1. ep. 30.
II Idem. 1. 4. Indict. 13. ep, 32. p. mihi. [p. 751. tom. 2. Paris. 1705.]

A PAIR OF SPECTACLES. 15/
the first cecumenical bishop, Cyriacus succeeded in the See of
Constantinople, and continued that titie of cecumenical bishop
by the power of the emperor ; and accordingly Pope Gregory
writes again to Mauritius, not to partake with Cyriacus, and
withal writes to Cyriacus at his first entrance into his
bishopric, "that he would aboUsh the word of pride, by
which there was so great scandal given to the Church."*
After the death of Mauritius, Phocas (who was a soldier
and fought under the banner of Mauritius) was proclaimed
emperor by the mutineers, who having committed many mur
ders and cruelties, (which Cyriacus could not approve, for
othervrise it is probable he raight have continued the title of
oecumenical), he caUed a Synod at Rorae, consisting of sixty-
two bishops, and by virtue of his power, granted his letters
patents to Boniface then Bishop of Rome, whereby your
Popes had the first authority of (Volumus et jubemus) " we
wiU and command." And thus Phocas procured his imperial
authority by treachery and blood; Boniface obtained his
power and supremacy by poUcy, and flattery of a bloody
emperor; and this (saith Platina) was magnd cum contentione,
vrith great contention. Neither did Boniface enjoy this title
many months, nor Phocas escape the heavy hand of God ;
for he was afterwards slain by HeracUus, as Mauritius was
by him.f
From Phocas you ascend to your first progenitors, the kings
of the GentUes, wherein I shewed the original of your Papal
supremacy, not that your Popes did Uneally succeed them, but
that they did exceed them far in tyranny. " But the Pope
useth to style hiraself servum servorum Dei, the servant of the
servants of God, and will you have it (say you) by reason
of his huraility, there must not be any superiority ?" J Surely,
no ; for he that said, " Leam of me, for I am lowly and meek,"
raade likewise this proraise to hira that would foUow his lesson,
" He that humbleth himself shall be exalted." § Howsoever,
it is not the title of servus servorum, that makes him Christ's
disciple, or universal bishop ; for in that he succeedeth rather
Canaan than Boniface : but he must foUow Christ's precept,
and his example : his precept was, " That none of his Apostles
should reign as lord over his brethren :"|| his example was, " I
am araong you, as he that serveth." Neither is it the titie
* Idem. 1, 6 ep, 28. t Quo quis peccat, eopunitur.
X Page 95. t Matth, xx. 25. || Luke xxU. 27.

158 AN ANSWER TO
which he assumes unto hiraself, that makes him humble;
neither do his proselytes and followers sd much undervalue
him as a servant : for saith Gerson, "Fawning, deceitful flat
tery, whispereth into the ears of ecclesiastical persons, es
pecially of the Pope, in a shameless raanner, saying ; as there
is no power but of God, so there is none, either temporal
or ecclesiastical, imperial, or regal, but from the Pope, in
whose thigh Christ hath written. King of kings, and Lord
of lords, of whose power to dispute is sacrilegious boldness, to
whom no man may say. Sir, why do you so ? though he alter,
overturn, waste, and confound all states, rules and possessions
of raen : let rae be judged a liar (saith he) if these things be
not found written by thera that seem wise in their own eyes,
and if some Popes have not given credit to such lying and flat
tering words."* You see, then, the Pope's own creatures and
servants would make all others to be servants unto them. But
it is strange to see how many of your men would palUate, and
extenuate the Pope's power and tyrannical usurpation, some
times under the vail and title of a servant, and sometimes by
a ceremony used at the time of his creation. Your Mr.
Harding witnesseth both, and seconds his humility in the title
of a servant, with his (privy) reason, — that is (saith he) " lest
the sovereignty of honour exhibited unto him should, in his
own conceit, lift hira higher than the degree of human condi
tion ; to that purpose (saith he) seemeth the stool of easement
at his creation, to be set before him to teraper the highness of
that vacation, with the base consideration of human infirmities
and necessities. "t That is to say, that he may remember
himself in the midst of all his glory to be but a man ; when as
in truth, it is recorded, that the PorphirieJ stool serveth to
put the Pope in remembrance of his viriUty, that the world
may know he is no woman. Howsoever, it seems the title of
servant is not sufficient to teach him humility without the stool
of easement ; ( and a stool of easement is no sweet badge of his
humility.) But this is as common to others as to himself;
and, therefore, by that way of huraility, he will not merit
a superiority. " But (say you) because he must carry hiraself like a servant
must he not therefore feed the lambs and sheep of Christ?"
* Gers. de potest. Eccles. consider. 12. [p. 246. tom. 2. Pan. 1. Antv.
1706.] t J ewel and Harding.
X ut sedentis genitaUa ab ultimo diacono attrectentur, IsabeUicus.

A P.\IR OF SPECTACLES, 159
God forbid. But St. Bernard, who otherwise maintained the
Pope's supremacy, told us about 500 years since, that the
bishops of Rome, as well as other bishops who had the charge
of God's Church, were "not teachers, but deceivers; they
were not feeders, but spoilers ; they were not prelates, but
Pilates."* And, certainly, if his whole prerogative hang upon
feeding the flock, his superiority will quickly come to nought ;
for most of them feed not — raany are utterly ignorant, and
cannot feed ; others, especially the later Popes, feed their
flocks for their own ends. " And (saith St. Augustine) who
soever they be that feed the sheep, to the end to raake them
theirs, and not Christ's, they love themselves, and not Christ ;"f
for desire either of glory, or of rule, or of gain.
For a conclusion, the Pope's humility is no other than that
which Antichrist professeth, " advancing himself above all that
is worshipped,or caUed God : "J no other than Dioclesian, the
persecuting eraperor used, commanding by proclamation, " that
all should fall down and kiss his feet." § And as for his feeding
of Christ's sheep, Nicholaus Clemangis, a Doctor of Paris, about
200 years since, coraplained that the Pope,|| "not contented
with the fruits and profits of the bishopric of Rome, and St.
Peter's patrimony, though very great and royal, laid his greedy
hands on other men's flocks, replenished with milk and wool,
and usurped the right of bestowing bishoprics, and livings
ecclesiastical throughout all Christendom.^ He raised his car
dinals, as complices of his pomp, from clergymen of low estate
to the peers of princes, and enriched them vrith the dispensa
tions, to have and to hold offices and benefices, not two, or
three, or ten, or twenty, but a hundred, or two hundred, yea,
sometimes four hundred, or five hundred, or more, and those
not smaU or lean ones, but even the best and fattest."** Nay,
more, instead of feeding the lambs and sheep of Christ, "he
filled the house of God with dumb dogs, and eril beasts, even
from the highest prelates to the basest hedge-priests, and all to
maintain the pride and riot of his worldly state, which he hath
lifted up above kings and emperors ; "ff and yet this raan is
servus servorum. If this man, therefore, raust carry himself
a servant (as you pretend), why doth he take upon him to be
* Bernard ad Eug. lib. 2. de Considerat.
t August, in John, tract 123. [p. 817. tom. 3. Paris. 1C80.]
X 2 Thess. U. § Alexander ab Alexandro.
II Clemang. de comipt. Ecclesiae statu, cap. 5. et 7. % Cap. 13.
•* Cap. 14. tt Cap 19, 20. 3. 4. 5. 9.

160 AN ANSWER TO
Lord paramount ? If he be a servant, who shall be his master
that shall teach hira obedience ? Your book of ceremonies teUs
us, that " the Pope hiraself giveth no raanner of reverence to
any man alive, neither openly by standing up, or by bowing
dovra, or by uncovering his head."* Neither is he a servant
to the emperor ; for " as soon as he seeth the Pope, he wor-
shippeth him with bare head, touching the ground with his
knee. Again, when he cometh to the foot of the Pope's throne,
he kneeleth down. Last of all, when he cometh to the Pope's
feet, he kisseth them (devoutly) in the reverence of our
Saviour."f This is a part of the eraperor's duty, and the
greatest grandee upon earth raust yield to this humble servant
of servants. This is that servant of servants that set the im
perial crown upon the eraperor's head, Henry VI. (not with
his hand, but with his foot) and casting it off again vrith the
same foot, said, " I have power to make emperors, and to un
make thera again at my pleasure. "J This is that servant of
servants that set up the son of the eraperor, Henry IV.,
against his father, and dispossessed him of his kingdom. This
is that servant of servants§ that did correct the emperor
Frederic for holding the left stirrup of his horse, when he
should have held the right. This is that servant of servants!
that caused Franciscus Dandalus, the ambassador of Venice,
to come before hira tied in iron chains, and to wallow under
his table with dogs, whUst his Holiness sat at supper. This
is that servant of servants^ who caused King John to kneel
down at his legate's feet, and offer up his crown into his hands.
This is that servant of servants** that termed King Henry III.,
the eldest son of King John, the Pope's vassal, and England
his jade. To conclude, by this servant, rex superbia, the kingf f
of pride (which St. Gregory foretold in his days to be nigh at
hand) is now manifested to the world.
Frora the Pope's supreraaey, you proceed to the worship of
iraages ; and then you cry out, '• here again the Knight giveth
more ample testiraony of his notorious naughty dealing." JJ
WeU, what is this grievous accusation? " Why, when he said
the heretics had the picture of Christ raade, as they said, by
* Liber Cerem. 3. cap. 2. t Idem. 1. 1. sect. 5, c. 3.
X Celestinus III. Paschalis II. 5 Adrian II.
II Clement V. Jewel, p. 379. If Innocentius IV.
** Matth. Paris, p. 844. [p. 197.]
tt Rex superbiae in foribus est Greg. 1. 4. Ep. 38. [p. 774. Paris.
1705.] ++ Page 96.

A PAIR OF SPECTACLES. 161
PUate ; why I say, could not he have gone on with Irenseus ?"
Thus you.
Let me teU you, I have omitted nothing material of your
exceptions, nor nothing in the authors ; but if I should recite
at large aU the words of my authors, which either make for
us or against you, I should have wearied both myself and the
reader with im pertinencies. Let us go on with Irenseus:
" They crown them, and propose them with the images of the
phflosophers of the world, to wit, Pythagoras, Plato, Aristotle,
and the rest ; and use such other observations towards them,
as the GentUes do." Then you triumph before the conquest,
in a vaunting fashion, " Doth not this answer you. Sir Hum
phrey ? Do you not here find a difference between their wor
ship and ours ? between idolatry and religion, &c. ? This is
too gross for such a subtle Knight as yon are."
To pass by your idle words, I must tell you plainly this
doth not answer me. For the Carpocratians, I confess that
as they worshipped the images of phUosophers, they were
heathenish ; but as they worshipped the images of Christ and
his Apostles, I say, in that point of idolatry, they are your
predecessors. " But (say you) the heretics crowned the phUo
sophers" images." It is true; " and so was MarceUina reckoned,
and detested as an heretic by Irenseus, Epiphanius, and St.
Augustine, for haring the images of Christ and St. Paul in
her closet, and setting garlands on their heads, and burning
incense to them." Nay more : " She herself (saith St. Augus
tine) was of Carpocrates' sect, and worshipped the images of
Jesus, Paul, Homer, and Pythagoras, with howing herself and
burning incense."* Epiphanius Ukewise chargeth the whole
sect of Carpocrates with the same fault.f The heretics caUed
Gnostici, besides aU this, " have images painted with colours,
and some of gold and sUver, which they say are the images of
Jesus, and made in the time of Pontius Pflate, when Christ was
conversant amongst them." And so doth Irenaus also wit
ness ;% they aU restraining, and adjudging it to be heresy and
idolatry. " to cense, and bow to the image, even of Paul or
Christ." "But do you not find a difference (say you) between
their adoring the creature of wood and colour in place of
• Aug. de Haeres. heres. 7. [p. 7. tom. 8. Paris. 1688.]
+ Epiph. in 80 heres. anaceph. Idem. Ub. 1. heres. 27. [p. 108. tom.
1. Colon. 16S2.]
J Iren. Ub. 1. cap. 24. [p. 122. Lutet Paris. 1633. In reference to
the Gnostics and Carpocratians — En.]
VOL. y. M

1G2 AN ANSWER TO
the creature, and our adoring the Creator represented by the
creature?" If there be any difference in the manner of the Pagan wor
ship and yours, it is in this : that the Christians who know
God, and set up an image unto him, offend rather than the
Gentiles who know hini not ; and if to worship a creature,
which is the work of God's hands, be flat idolatry, how inex
cusable is it to worship the work of men's hands, and the
shadows of creatures represented by art, and appUed by man's
vain conceit to resemble the Creator ? And in this respect
St. Augustine preferred the Pagans and heathens before the
Manichees, which were Christians : "For the Pagans worship
things that be, though they be not to be worshipped ; but
you (saith he) worship those things that be not at all, but are
feigned by the vanity of your deceitful fables and tales."*
It is true (as you say), " the heathen did worship the crea
tures of wood in place of the Creator :" but the reason is
given by St. Ambrose, " because they think it to be the
image of God."f And do not you the like, when you wor
ship the picture of Christ in wood, or any other metal, because
it is the picture of Christ ?J Those that worshipped the
golden calf, knew whereof it was made : neither could there
be such a calf amongst them, to think it was a true God.
Tertullian upbraideth the Pagans, " That in their own con
sciences they knew well enough that the gods which they
worshipped were but men ; that it was to be proved in what
places they were bom, where they had lived and left a remem
brance of their works, where they were buried :"§ and may
not the like be proved by many of your saints which you
worship in your Church ?
If the Pagans had adored their images for God, there had
been some difference betwixt you ; but they could answer the
Christians, as Celsus the philosopher did Origen : " If the
Christians deny things made of wood, stone, brass, or gold,
to be God, we grant it ; for otherwise it were a ridiculous
* Pagani colunt ea quae sunt, etc. Aug. contr^ Faust. 1. 20. c. 5. [p.
335. tom. 8. Paris. 1688.]
t Gentes Ugnum adoraut, quia Dei Imaginem putant. Ambr. in Psal.
] 18. serm, 10.
X I most firmly avouch that the images of Christ, and the Mother of
God, and other saints, are to be worshipped. BuUa Pii IV. Act. 9. [" Are
to be retained and due honour and veneration to be given to them."
Creed of Pope Pius.— Ed.]
§ Tert. Apolog. cap. 10. Provocamus ad conscientiam vestram, etc.
[p. 11. Lutet. Paris. 1664.]

A PAIR OF SPECTACLES. 163
opinion, for who but a stark fool did ever account them for
gods ?"* But in conclusion, they join hands with you. " These
(say you) are the services unto the gods, or else certain resem
blances of the gods." I will come nearer unto you. It is the
voice of the heathen man in Clemens, " We worship the
images which we may see, in the honour of that God which
cannot be seen."f You may read the like excuse of a heathen
man in St. Augustine : " I worship neither the image nor
the deril, but by a corporal figure I behold the sign of that
which I ought to worship. "J Now change but the name of
Pagan into Papist, and these sayings will fully agree vrith
your raen ; and therefore, if it be flat idolatry in thera that
know not God, the greater sin lieth at your Church's door,
who join with Pagans and idolaters, which othervrise profess
to know him, and worship hira as he ought to be worshipped,
"in spirit and truth." The difference only betwixt you and
them is this : they worshipped the images of the heathen
philosophers as well as of Jesus ; and you say that you wor
ship iraages of Christ, and not of the Gentiles. And herein
your later error is greater than the first ; for if you had told
a Carpocratian, " Thou shalt not covet thy neighbour's wife,"
(because God hath forbidden it) ; Cleraens saith, he would
have repUed (as you do), " By thy neighbour is understood
the neighbour of the Gentiles."§ And thus they excuse their
disordered lust ; and you to decline your idolatrous worship,
savour of one and the same spirit, and therefore (to use part
of your own words) "This doctrine is too gross for so subtle
a Jesuit as you are."
To conclude, you would know how our doctrine against
iraages "doth succeed the second comraandraent?" Here
you quarrel about the word " succeed," when I say no such
thing, but that it is " derived ;" and thus you fight with a
paper-man of your own making. And lastly, you say the
word iraage is not in the Scripture, when as your vulgar trans
lation in Exodus is sculptile ; and yours in Deuteronoray,
sculpta similitudo ; both which signify " a graven image, or
the likeness of any thing." Take for a conclusion that friendly
admonition which Origen sometimes gave to Celsus the Pagan,
* Orig. contra Celsum. 1. 7.
f Clem. Recognit. ab Jacob. Ub. 5.
} Aug. in Psal. 113. Concion. 2, [p. 1261. tom 4. pars. 2. Paris. 1681.]
§ Clem. Strom 1. 3.
M 2

164 AN ANSWER TO
" Comraon sense doth will men to think that God is not de
lighted with honour of images made by men to represent his
likeness, or any signification of him : yea, who (saith he) that
hath his right wits, vrill not laugh at him who, after those
excellent and philosophical disputations concerning God, or
the gods, doth look to images, and either offereth prayers unto
them, or by the conteraplation thereof, as of some visible sign,
goeth about to lift up his mind to the cogitation of God, there
by to be understood."* And thus much may serve touching
your patrons, and first founders of iraages.
From your Iraages you proceed to your Communion in one
kind, which I shewed was derived from the Manichees, &c.
You, to excuse the matter, say "That before there were
Manichees in the world, the blessed sacrament was adminis
tered soraetimes in one kind, sometimes in both." You say
so, but you say nothing to prove it ; and your ipse dixit will
hardly carry it against a cloud of witnesses. For confirmation
of what I said, that in this point of doctrine you succeed the
heretics, hearken to Leo, bishop of Rome : " The Manichees,
to cover their infidelity, venture to be present at our mysteries,
and so carry themselves in receiving of the sacraments for their
more safety, that they take the body of Christ with an un
worthy mouth ; but in any wise they shun to drink the blood
of our rederaption, which I would have your devoutness (speak
ing to the people) learn : for by this sacrilegious simulation,
they raay be noted by the godly, that they may be chased
away by the priestly power."f Leo, you see, speaketh of the
Manichees by narae, and those laymen also ; and calleth the
forbearing the Lord's blood a sacrilegious slight. Against
these heretics also, wrote another bishop of Rorae, in the same
age, naraely Pope Gelasius : " We have intelUgence (saith he)
that certain men, receiving only a portion of the sanctified
body, abstain from the cup of the sacred blood, who, for that
it appeareth they may be entangled with I know not what
superstition, let them either receive the whole sacraments, or
be driven from the whole ; because the diriding and partaking
of one and the same mystery cannot be without grievous
sacrilege."t * Communis sensus cogitare nos cogit, &c. Orig. contra Celsum, 1. 3.
Ibid. 1. 7. [tom. 2. BasU. 1571.]
+ Leo, serm. 4. de Quadrages.
X Grat. de Consecrat. Dist. 2. Comperimus. [cap 12. p. 1918. tom. 1.
Lug. 1671.]

A PAIR OF SPECTACLES. 165
What think you of your half communion, you that brag so
much of the antiquity of your Church ? The Manichees,
without doubt, were the first authors of your doctrine ; and by
the suffrages of two infallible Popes, your sacrament is sacri
legious. " But (say you) as at that time the Church forbad
the use of one kind, so now it forbiddeth the use of both, and
may again give way when it shall seem convenient for the use
of both kinds." 'Thus you.
It seeras you make no scruple to thwart the institution of
Christ, nor the custom of the ancient Church : but because in
this point your Church is branded with sacrilege, I think in
deed you could be content to join vrith tbe Protestants, and
restore the cup to the lay people ; but I would gladly know
how it can be done ? Is not your communion in one kind
pubUshed and decreed by your Pope and CouncU for an
Article of Faith ?* And is it in your Church's power to alter
and dispense with Articles of Faith at her pleasure ? Surely
this confession proves that your Church can create new
Articles of BeUef, which elsewhere you deny ; or else this is
no Article of Faith, being contrary to the practice of the first
aud best ages ; and by consequent, your infallible Pope and
Council are guilty of error and sacrilege in a high degree.
For a conclusion of this point, you say the words "Drink
ye all of this" (from whence we draw our succession of doc
trine), were spoken to the Apostles, and in them to priests,
not to the laity.
By this reason, who seeth not but you raay as well take the
bread frora the lay people as the cup, for that also was given
only to the Apostles ? But if the cup were proper for the
priests only, why do you deny it to your Non-confident
priests ? do they stand in the place of lay people ? Nay
more, were not all Non-confidents at the time of Christ's
institution? What strange shifts and evasions hath your
Church to uphold the novelty of your faith ? I vrill give you
but one testimony of antiquity : " There is (saith St. Chry
sostom) where the priests differ nothing from the people, as
when we must receive the dreadful raysteries ; for it is not
here, as it was in the old Law, where the priest eats one part
and the people another, neither was it lawful for the people
to be partakers of those things of which the priest was ; but
* BuUa Pii IV. Act. 6. et ConcU. Trid. sess. 13.

166 AN ANSWER TO
now it is not so, but rather one body is proposed to all, and
one cup to all."*
To pass by innumerable authorities of the ancients, which
you know are fuU in our behalf, I will shut up this heretical
point of doctrine (for such is the foundation of it) vrith a tes
timony of your own side. " There are some false Catholics
that fear not to stop the Reformation of the Church what
they can •- these spare no blasphemy, lest that other part of
the sacraraent should be restored to the lay people ; for (say
they) Christ spake, ' Drink ye all of this,' only to the Apos
tles, but the words of the raass be these, ' Take and eat ye aU
of this. ' Here I would know of them whether this were spoken
only to the Apostles : then must laymen abstain likewise from
the element of bread, which to say is an heresy, yea, a pesti
lent and detestable blasphemy. It is therefore consequent
that both these words (eat ye, drink ye) were spoken to the
whole Church."f
Thus your ancient Bishop of Rome, termed your half com
munion a sacrilege, and this later author of your own, terms
it a heresy, and a pestilent blasphemy ; and this may serve to
prove your descent from the heretics the Manichees in this
point. From your half communion, you proceed to your invocation
of angels, which I derived from the heretics angelid ; and for
answer to them, you say, " They were heretics swerving from
the rule of the Catholic faith by excess, that is honouring
angels raore than their due."
And this is your very case, for you do not only honour them,
but religiously worship them, and call upon them. I will com
pare your worship with theirs, and let the reader judge, if you
be not the children of those heretical authors called Angelid.
St. Augustine saith, " that those heretics were inclined to the
worship of angels ;" J or as Isidore noteth, " they were called
Angelid, because they did worship angels." The one saith,
they were but inclined to worship, the other saith they did
worship. On the other side you teach that there is a religious
* Chrys. 18. in 2 Corinth, [p. 568. tom. 10. Paris. 1732.]
t Gerard. Lorichius de Missa pubUca proroganda. p. (mihi.) [See Bp.
Jewel's Works, p. 353. Edit. Oxf. 1848.]
X AngeUci in Angelorum cultu incliuati. Aug. de haeres. c. 35. Ange-
Uci vocati quia Angelos colunt. Isid. Orig. in 1. 8. c. 5. Rhem. Annot.
in Apoc, 19, sect, 4- [p. 737, ut supra.]

A PATR OF SPECTACLES. 167
reverence, honour, and adoration, which is not to be denied to
angels, nay raore, you make it a point of faith, and have de
creed that the " saints and angels reigning with Christ are to
be worshipped and prayed. unto "* Thus whereas the ancient
heretics were but inclined to adoration, your raen have made it
a doctrinal determination flatly to adore them ; and whereas
they did worship thera with a religious honour (as a custom
learned from the heathen philosophers,) you receive it as a dog -
matical resolution of your faith, delivered by your TrentFathers ;
and surely in this if there be any excess in the worship, it is in
yourselves. Again, those heretics learned their lesson from the Gentiles ;
for Celsus the philosopher, hath said of the angels, "that
they belong to God, and in that respect we are to put our trust
in them, and raake oblations to thera according to the laws,
and pray unto them that they may be favourable unto us :''f
and is not this your very doctrine? and yet these men (say
you) swerved from the rule of the CathoUc faith. Observe
then what was the Catholic doctrine of those times ; Origen
returns his answer in the name of all true believers, " Away with
Celsus's counsel, saying that we mnst pray to angels, and let
us not so much as afford any little audience to it." J Again, St.
Chrysostom was living in the fourth age, when apostrophes
began to be used to saints and angels, yet he tells us, it was the
devil's doings to draw men unto the calling upon angels :
" These (saith he) be the enchantments of the derils, though
he be an angel, though an archangel, though they be cherubiras,
endure it not; for, neither will those powers theraselves admit
it, but reject it, when they see their Lord dishonoured ; I have
favoured thee, saith he, and have said, call upon me ; and dost
thou dishonour him with calUng upon others ?"§ This agrees
with the doctrine of Theodoret, shewing, that the Synod
of Laodicea following that rule made a law, that " they
should not pray unto angels, nor forsake our Lord Jesus
Christ:" II and accordingly, they decreed it with a curse,
" Christians ought not to forsake the Church of God, and de
part aside, and invocate angels, and raake meetings, which are
things forbidden. If any man therefore be found to give
* Art: 8. in BuUa Pu IV. [" venerandos atque invocandos esse," are
the words. — Ed.] t Orig. Ub. 8. contra Celsum.
X Idem. ibid. % Chrys, in 1 Cor. Homil. 1.
II Theod. in Coloss. 3. [p. 490. tom. 3. Halse, 1771. His words are :
" Proinde synodus quse convenit apud Laodiceamo Phrygise, lege prohi
buit ne precarentur angelos." — Ed.]

168 AN ANSWER TO
himself to this privy idolatry, let hira be accursed."* This
canon makes so plainly against your Church doctrine, that hoth
MerUn and Crabbef (as I have shewed) have turned the word
angelos into angulos, and so by transposition of a letter
say, we must not leave the Church of God, and have recourse
to (angles) or corners. And St. Jerome at the sarae time op
posed Vigilantius, and professeth of himself and the Catholic
Christians of his time, " We do not adore or worship the
relics of martyrs, no nor the sun, nor moon, nor angels, nor
archangels, nor cherubiras, nor seraphims, nor any name that is
named in this world, nor in the world to come, lest we should
serve the creature, rather than the Creator, who is blessed for
ever." J You see then, by these few observations, that you
are rightly descended from the heretics in this point, and ac
cordingly you have swerved (with them) from the Catholic
faith by excess ; wherefore I will conclude this invocation, with
that memorable passage of St. Augustine, " Whom should I
find that might reconcile me unto thee ? should I have gone
unto the angels, with what prayer ? with what sacraments ?
Many endeavouring to return unto thee, and not being able to
do it by theraselves, as I hear, have tried these things, and
have fallen into the desire of curious visions, and were ac
counted worthy of illusions. "§
From your angel-like or angelical predecessors, you proceed
to the Cathari or Puritans. ''These were Novatians (say
you) who out of pride and self-conceits, as if they were clean
and holy did condemn Catholics." And do not your cloister
monks so conceive of theraselves, who beUeve they do more than
God commanded, and that they can supererogate ; and do they
not condemn the Reformed CathoUcs as the Novatians did 1 To
come nearer to you, is not the proud generation of merit-
mongers derived from the Catharists ? "But (saith Epipha
nius) whilst these men call themselves Puritans, by this very
ground they prove themselves to, be impure ; for whosoever
pronounceth himself to be pure, doth therein absolutely con
demn himself to be impure." ||
• Concil. Laodic, Can. 35; anno 324.
t MerUn Edit. 1530. fol. 68. Crab. Edit. 1538. fol. 226.
X Hieron. Epist. ad Riparium. [p. 720. tom. 1. Veron. 1734. He
continues, however : " Honoramus servos, honoramus autem reliquias
Martyrum, ut eum cujus sunt Martyres, adoremus, ut honor servorum
redundet ad Dominum, qui ait : qui vos suscipit me suscipit." — Ed.]
$ August. Ub. Confess. 10. c. 42. [p. 193. tom. 1. Paris. 1679]
II Epiph. ha>res. 59. [p. 499. torn. 1, ut supra.]

A PAIR OF SPECTACLES. 169
Again, touching your predecessors, who forbid marriage, I
cited (out of Epiphanius, and St. Augustine,) the heretics
Tatiani, and the Manichees ; but say you, " that they did
disallow it, especially in priests, I do not find it in Epiphanius."
It is true, neither did I cite him for it, but I cited St. Augus
tine* in the margin, which you wittingly omitted. Yet both
authors declare the heretics to be founders of your doctrine.
Epiphanius shews that the Tatiani had two proper marks of
your Church ; for their first leader, " Tatianus accounted of
marriage, as whoredora and corruption, and forbade the eating
of meats."f St. Augustine likewise tells us, that " the Mani
chees did permit their hearers to eat flesh, to use husbandry,
and to marry wives, but those which were called elect, did use
none of those things. "J Now if those elect were not the
hearers, they needs must be their teachers, and consequently their
priests ; and thus you have two sorts of heretics to defend your
monastic life, the one, viz. the Tatiani, who agree with Pope
Innocent, saying, " they which Uve in the flesh cannot please
God, neither can they be holy." The other, viz. the Mani
chees who permit marriage to all but their priests. §
Lastly, touching the CoUyridian heretics, so called from the
collyrides or cakes which certain women used to offer to the
blessed Virgin ; I say again, they were your first leaders, and
for this reason, which you allege to excuse yourselves, " because
they did exceed the means of honour due to our blessed.
Lady." 11 And as touching the Antidico-Marianita (with which
heresy you charge us), they were such who out of malice to
the blessed Virgin, being puffed up vrith pride or envy^ (saith
Epiphanius) would possess men, that after the birth our Sariour,
Joseph knew Mary, which never Protestant to ray knowledge,
ever taught, or thought. Therefore by the way of prevention,
you put this as a scandal upon our Church, to excuse yoor own ;
but the truth is, we ascribe honour of pre-eminence unto that
glorious person, before all other vessels of blessedness ; we pro-
* Aug. ep. 74. [p. 848. tom. 2. Paris. 1679.]
f Continentiam viro hie praedicat, nuptias autem scortationem et cor-
ruptionem putat. Epiph. hseres. 46, et 47. p. mihi 93. 95. [p. 391.
tom. 1 , ut supra.]
} Auditores eorum ex camibus vescuntur, et si voluerint uxores habent,
quorum nihil faciunt qui vocantur electi. Aug. ep. 74. [ut supra.]
§ Qui cum uxore exercent carnale commercium in carne sunt et Deo
placere non possunt, sancti esse non possunt. Dist. 82. cap. Proposuisti.
II Pag. 99. IF Epiph. hseres. 78. p. mihi. 244.

170 AN ANSWER TO
claim it with the angel Gabriel that " she was highly favoured
and blessed among woraen;"* but withal we testify with
Epiphanius, " Christ said unto her. Woman, what have I to do
with thee ? ray hour is not yet corae ; lest any man should
think our Lady was of greater excellency, he called her woman,
as it were prophesying of the kinds and sects of heresies that
were to come into the world ; lest any man having too*great an
opinion of the holy samt, should fall into this heresy, and into
the dotage of the same."f And as touching her perpetual
rirginity, the golden saying of St. Jerome against Helvidius we
unfeignedly profess and testify with heart and voice, " that
God was born of a rirgin, we believe because we read it ; that
Mary had matrimonial corapany with her husband after her
delivery, we do not believe, because we read it not."J: And to
make good my assertion, that you tread in the steps of those
heretics, which did exceed the measure of honour due unto
our Lady, first look upon Epiphanius who opposeth this heresy,
he tells us, "Although Mary be beautiful and holy, and honour
able, yet is she not to be adored; for these woraen worshipping
St. Mary, renew again the sacrifice of wine raingled in the
honour of the goddess Fortune, and prepare a table for the devil,
and not for .God, as it is written in the Scriptures, their women
boult flour, and their chUdren gather sticks to raake fine cakes,
in the honour of the Queen of Heaven. Therefore let such
woraen be rebuked by the prophet Jeremiah, and let them no
more trouble the world, and let them not say. We worship
the Queen of Heaven." §
Here we see, the words which were spoken of the heathenish
idols were applied by Epiphanius unto the Mother of Christ,
not to deface the blessed Virgin, but to declare the fond errors
of the heretics. Now, let us compare this doctrine with yours.
Bemardinus de Busto, who was living almost two hundred
years since, tells us,|| " That it is for an ornament of an earthly
kingdora, that it should have both a king and a queen, and
therefore, when any king hat'o not a wife, his subjects often

• Lute i. 28
t Epiph. 1. 3. hseres. 79. contra CoUyridianos. [p. 1061. tom. 1. Colon.
1682.] X Hieron. contri Helvidium. [p. 227. tom 2. Veron. 1735.]
^ Epiph. 1. 3. hseres 79. [p. 1065. tom. 2. ut supra.]
II Ad ornamentum regni terreni est, quod habeat Regem et Reginam,
&c. — Bernard, de Busto, part 9. Serm. 2. Bishop Usher's Answer to a
ChaUenge, p. (mihi) 437. [p. 420. Cam, 1835.]

A PAIR OF SPECTACLES. l/l
request him to take one. Hereupon the Eternal King and
Omnipotent Emperor, minding to adorn the kingdora of heaven
above, did frame the Blessed Virgin, to the end that he might
make her the lady and empress of his kingdom and empire,
that the prophecy of Darid may be verified, saying unto her in
the Psalm, Upon thy right hand did sit the queen in clothing
of gold." He teUs us further, that your Pope Sixtus IV.
granted an indulgence of twelve thousand years for every time
that a man in the state of grace should repeat this short saluta
tion of the Virgin, " Hail most holy Mary, the Mother of God,
the Queen of Heaven, the Gate of Paradise, the Lady of the
World ; thou art a singular and pure Virgin, thou didst receive
Christ without sin, thou didst bear the Creator and Saviour of
tbe world : deUver me from aU evU, and pray for my sins.
Amen." Look upon Gregory the Great, printed at Antwerp, a.d.
1615,* and there you shall find the mitre of Pope Sylvester I.,
who was Uring a.d. 314, with the picture of the blessed Virgin
and Christ in her arras, figured with this raotto, Ave Regina
Coeli; " Hail Queen of Heaven." And this was in the same
age, wherein Epiphanius complains of the women's custom in
his days : " We worship the Queen of Heaven."
Lastly, Bellarmine himself doth term her Regina Cceli,
the " Queen of Heaven :"f which attribute is rebuked and
forbidden by Jeremiah, saith that ancient Father, and in his
days condemned for an heresy. And, as touching the exces
sive honour (which you complain of), that the heretics gave
unto our Lady, I verily believe, if your Church's Magnificats
be compared vrith theirs, they will be foimd to exceed them
far. For, first, the same author testifies, { " That she is con
stituted over every creature ; and whosoever boweth his knee
unto Jesus, doth fall down also and suppUcate unto his Mother,
so that the glory ofthe Son may be judged not so rauch to be
common with the Mother, as to be the very same."
Neither are your men contented to raake her the Queen of
Heaven, and to make her equal to Him, whom she herself
termed her Sariour and Redeemer ; but your schoolman Bona-
* Apud Johannem Keerbergium, 1615. tom. 1. p. (mUii) 490.
t Bellar, in Prsef. de Eccles. MUitante.
X Constituta quippe est super omnem creaturam, et quicunque Jesu
curvat genu, matri quoque prorsus suppUcat, et filii gloriam cum matre non
tam communem indico quam eandem. — Arnold. Carnotens. tract, de Lau
dibus Virginis.

172 AN ANSWER TO
venture, goes in a high strain, and in one of his Orisons pre
scribed to her, he saith,* " O Empress, and our most kind
Lady, by the authority of a raother, coramand thy most be
loved Son, our Lord Jesus Christ, (or as we may read in the
fifteenth Psalm of your Lady's Psalter) Incline the countenance
of thy Son upon us, compel him by thy prayers to have mercy
upon us sinners." But that which is raost remarkable, the
Psalms of David, which were wholly framed and dedicated to
the honour of our Lord, E tranverso, are all applied to the
name and honour of our Lady : as for instanee,f " Preserve
rae, O Lady, for in thee have I put ray trust. Blessed are
they whose hearts do love thee, 0 Virgin Mary, their sins by
thee shall raercifuUy be washed away. Have mercy upon me,
O Lady, have mercy upon me, because ray heart is prepared
to search out thy will, and in the shadow of thy wings will I
rest. Give the King thy judgments, O Lord, and thy mercy
to the Queen his Mother. O come, let us sing unto our Lady,
let us make a joyful noise to Mary our Queen, that brings sal
vation." And for a conclusion, "Let every spirit, or every
thing that hath breath, praise our Lady ."J
After all these, and raany such like passages of excessive
honour, attributed to our Lady, your Bernardus at last con
cludes : " Truly, if it be lawful to speak it, thou in some re
spects didst greater things to God, than God himself did to thee
* Jure Matris impera tuo dUectissimo fiUo, nostro Jesu Christo. — Bo-
nav. Corona. B. Marise Virginis Operum, tom. 6. edit. Rom. an. 1588.
t Psalter Bonav. edit. Parisiis, an. 1596. Psal. 15. 31. 56. 71. 94. [This
work, even recently, has passed through several editions. I have before
me one published at Rome, 1834, containing the imprimatur and reimpri-
matur of the Papal authorities. Though a subtle attempt has been made
tn caU into question the genuineness of the Psalter, yet the fact that, within
a few years it has passed through several editions with the fuU sanction of
authorities at head quarters, — the boasted eternal city, obviates aU objec
tions, as urged by Papal advocates. As a further evidence of the blasphe
mous sentiments to which Rome has given her sanction, I quote the 148th
Psalm as given by Bonaventura : —
" Laudate Dominam de coeUs, glorificate eam in excelsis.
Laudato eam omnes homines et jumenta, volucres coeli et pisces maris.
Laudate eam, sol et luna, steUse et circuli planetarum.
Laudate eam. Cherubim et Seraphim,Throni, Dominitiones et Potestates.
Laudate eam, omnes legiones Angelorum ; laudate eam, omnes ordines
Spirituum Supernorum.
Jesu, tibi sit gloria, etc.
Ant. — Omnis spiritus laudet Mariam Dominam nostram."
These sentiments are perhaps exceeded in blasphemy by St. Liguori in
his work entitled Glories of Mary. — Ed.] X Psalm cl.

A PAIR OF SPECTACLES. 173
and to all mankind. I will therefore speak that, which out of
thy huraility thou hast past in silence. For thou only didst
sing. He that is mighty hath done to me great things ; but I
do sing and say, That thou hast done greater things to Hira
that is mighty."*
Now, I appeal to yourself, and to all your fellow-Jesuits,
whether your Hyperdulia to the blessed Virgin be not tran
scendent, or (to nse your own words) " doth not exceed the
measure of honour due unto our Lady ?" And consequently,
whether in this particular, upon your own confession, you are
not descended frora the CoUyridian heretics, your first parents ?
This is so apparently true, that you know no way to free
yourselves from the guilt of heresy, but by waring the ques
tion, telling us, " The line should be drawn along by a con
tinued succession, from the beginning to the end :" whereas, I
told you at first, I did not undertake to prove that those here
tics, or your Chnrch, had a perpetual succession in person and
doctrine ; but to shew, " how near aflSnity you have with their
adulterate issue." (For those were ray very words;) and there
upon I concluded, that you had no succession in person and
doctrine : but let us hear your answer? " This is so false, and
so apparently false, as that it is not to be doubted, but he that
shall aver it, wUl raake no scruple of any lie, how lewd soever."
Thus you.
Good words and sound proofs would better becorae raen of
your profession. If you affirra, that you have a lineal succes
sion, the proof lies on your side : and when I shall see it as
plainly proved as spoken, I shall readily confess my error, tUl
then, let me tell you, it is not your Catalogue of Popes, which
you say are sold and printed at London, that can raake a firm
argument of succession in faith. For, by that reason, our
Queen Elizabeth of blessed memory, succeeded Queen Mary in
faith ; and consequently, our faith must be good by your own
confession. By that reason, Ahaz and Manasseh, that shut up
the door ofthe temple, succeeded David in the faith. By that
reason. Pope Liberius the Arian, succeeded Julius a Catholic
bishop, in the faith. By that reason, your Cardinal Pole
succeeded Bishop Cranmer, our Protestant raartyr, in the faith.
This (most firm argument), therefore (as you call it), is but
* Volo ergo ego dicere quod tu ex humiUtate reticuisti. Tu enim solus
cecinisti. Quia fecit mihi magna qui potens est, ego verb cano et dico.
Quia tu fecisti majora ei qui potens est.^Bemardin. de Bust. Martial.
part 6. Serm. 2. memb. 3.

174 AN ANSWER TO
weak and infirra ; and accordingly it was resolved by St. Am
brose,* and the ancient Fathers, " They have not the succession
of Peter, that want the faith of Peter."
In fine, if for no other cause, yet for this alone, your suc
cession in faith is interrupted, because you yourself confess,
that sorae articles which are received as points of faith in your
Church, are different frora those which were received in the
Priraitive Churches ; and therefore want succession in the true
doctrine. And that you may yet farther know there was an
interruption of the true faith in succeeding ages, your own
Genebrard confesseth,f that there were fifty Popes succeeding
one another, rather apostatical, than apostoUcal. Cardinal
Bellarraine, in his Chronology, tells us of six-and- twenty
schisms in the Papacy, wherein it was questionable betwixt the
Popes and Antipopes who were the true successors of Peter.
Your Cardinal Baronius tells us,J that "Base harlots bare all the
sway at Rome, and gave bishoprics at their pleasures, and in
truded their paramours into Peter's chair, false Popes, whose
names are written in the Catalogue of Popes, only to note and
design the times." It is not then your Catalogue of Popes
(which you so rauch brag of), that can free you from heresy,
or make good your succession in the faith : and therefore I
will conclude as I first began ; the pedigree of the Romish
faith is dravm down from the ancient heretics, and the Pro
testant faith from Christ and his Apostles.

CHAPTER VIII.
The Sum of his Answer to Section Eight.
. That I allege but three authors, Adrian, Coster, and
Harding; and them falsely, or impertinently, for three
several points of the Protestant faith, none for the Uni
versality of it in general, as the title promiseth.
, That it is not sufficient to name some in the Roman Churcli,
who held some of our opinions, but that I must shew a
distinct company from the Roman, making a Church.
* Ambr. de Poenit. cap. t Genebr. Chrono. lib. 4.
X Baron. An. 912.

A PAIR OF SPECTACLES. 175
3. That it is not to purpose, to shew the Antiquity and Uni
versality of those points wherdn we agree with you, bu t
in those other points wherdn we disagree.
4. That if it were granted, the Protestant Church in former
ages lay hid in the bosom of the Roman Church, that
proveth it to have been invisible, rather than visible.
The Reply.
In the eighth section, I assuraed to prove the Antiquity and
UniversaUty of our religion, by and with the consenting testi
monies ofthe Roraan Church : you tell rae, "It is a bold and
unlikely adventure, and it is shameless and impudent."
These words be like a house full of sraoke without fire : but
what is the occasion of all this heinous coraplaint 1 Forsooth,
" The Knight bringeth not one author, I say, not one for the
universality and antiquity of his Church." And is this so
grievous an accusation ? Surely, I thought there was none so
ignorant or impudent, as to deny both the universality and an
tiquity of three Creeds ; two Sacraments instituted by Christ ;
the two-and-twenty books of canonical Scriptures ; of the first
four General Councils ; of the Apostolic traditions ; of the
ancient Liturgies : of the ordination of priests and deacons.
These are our tenets, and these were the particular instances
which I made : and to bring authors for the proof of these, as
if we made a doubt of that which all true Christians did gene
rally receive and believe, I say with St. Augustine,* " It were
a sign of raost insolent madness."
But adrait I should produce sorae authors for proof of this
general belief, would their authority free me from your terms
of shameless and irapudent adventure ? Certainly no : for
(say you), " If he should have one, two, or three, or ten men,
it would not be sufficient for him, unless he have the authority
of the CathoUc Church, or Church of Rome."
To cite many authors, or to bring none, then is all alike to
you ; for, in your doom, nothing will free me from the name
and punishraent due to heresy, but the authority of the
Church : and yet in this, you have granted me more than I
could expect ; for you have given me Uberty to take my au
thority from the Church, so it be from the Catholic or the
Roman. And hereby you have made your Roman Church
distinct from the Catholic, which is most true ; which both
* Insolentissimse dementise. Ang.

176 AN ANSWER TO
you yourself and most of your fellow-Jesuits have made all
one, and confirmed by the title of ' Roman CathoUc' in aUyour
writings. This being granted, I proceed to the rest of your exceptions.
" In this section (say you) he bringeth only three CathoUc
authors, Adrian, Costerus, and Harding, but no word for an
tiquity or universality." Thus you.
He that shall read my section in Via Tuta, with this your
answer, must needs confess that you deal not fairly, nor in
genuously with me : for sometimes you leap from the begin
ning of a chapter to the end, then you return again to the
beginning, being vriUing to conceal or confound the truth of
ray assertions. You so mingle my words with your own in
the same character, that a prudent reader can hardly discern
mine from yours : but most usual it is with you to cry down
my words vrith bitter passages, and decline the question in
all. As for mstance, in this section, whereas I said, the
Church of Rorae doth confess the antiquity and universality
of our religion long before Luther, I instanced in our three
Creeds, and the rest before-naraed. One whUe you cry out
of my irapudence, that I cite no authors: another while, that
if I did cite them, they would not serve my turn : but you
never mention either the Creeds, or Scriptures, or Councils,
or any of the points which you well knew had antiquity and
universality in the name and opinion of all Christians. After
that, you fly to the latter end of my section, and there you teU
me, I cite but three authors, and yet none prove the antiquity
or universality of our faith. Then you go back again, and
you tell the reader, " I say nothing here of the man's notable
cunning and falsehood, in making him believe, as if we did
excuse ourselves in those .things whereof they accuse us."
If such extravagant excursions and reproaches you call a
reply, or a Catholic answer, I vrill lay my finger on my mouth,
and say with your cardinal. Qui decipi vult, decipiatur.
Briefly, the substance of my assertion was this : the three
Creeds, the canonical Scriptures, the Apostolic traditions, the
four first General Councils, and the rest were so generally
received in the bosom of the Roman Church, that for that
reason it might seera a senseless question, to demand where
our Church was before Luther.
Next I shewed that the positive doctrines of our Church
(mentioned in our 39 Articles) were contained in a very few
points, and those also had antiquity and universality ; then I

A PAIR OF SPECTACLES. 177
shewed that those doctrines which they obtruded upon us,
were but additions and negative tenets in our Articles, and that
raany of those additions were condemned, or at least excused,
by their own men : and I instanced in three authors before-
mentioned, for three several points of their doctrine ; and this
is the substance and true raeaning of that section ; and thus
much by way of advertisement to the moderate reader. Now
to answer you distinctly to that you have produced con
fusedly. Your first exception is touching Pope Adrian VI, : you say,
" It is not as Sir Humphrey putteth it, to wit, if the conse
crated bread be Christ, but if it be rightly consecrated."
And do not you still by Adrian's confession excuse your
adoration, by implying a condition ? and is it not all one ac
cording to your doctrine ? For if it be rightly consecrated, it
is Christ, if not, it is a crust, and no man amongst yonr com
municants knoweth what it is, because he knoweth not the
priest's intention. Take it therefore which way you will, yet
ray assertion stands true ; we condemn you for adoring the ele
ments, for ought you know, of bread and wine, because it doth
depend upon the intention of the priest, whether Christ be
there or no ; but yet you cannot condemn us for adoring
Christ's true body in the heavens: and however the priests do
consecrate, yet (saith Gerson), " when the host is adored, that
condition is ever at least to be supposed (if it be rightly con
secrated),"* that is, if it be truly the body of Christ; and
this is that Pope Adrian hath delivered by your own confes
sion, and therefore they are not to be cleared from idolatry,
because they intended to worship one God (as indeed there is
but one God), but because they adored him there where he
was not, in that manner as they supposed him to be. " The
case (saith Catharinus) is like in the host not consecrated : for
God and Christ is not adored simply, but as he is existing
under the forms of bread and wine ; if therefore he be not
there, but it be found that divine worship is given to a crea
ture instead of Christ, there is idolatry also : for even in this
regard they were idolaters who adored heaven, or any other
thing, supposing vrith themselves that they adored in it the
dirinity, whom they caUed the soul of the world."f Com-
* Gers. compend. Theol. Tit. de tribus vu-tut. p. 111. [p. 297. tom. 1.
Antv. 1706.]
t Cathar. Annot. in Cajet. p. mihi 134.
VOL. V. N

178 AN ANSWER TO
pare then the certainty of your faith, vrith ours (which is
the point in question), and tell me if in this we are not more
certain and safe than you can be. First, your own Bellarmine
tells us, ' ' that none can be certain by the certainty of faith
that he doth receive a true sacrament."* "No man (saith
Andreas Vega) can believe assuredly, that he receiveth the
least part of the sacrament, and this is so surely to be credited,
as it is apparent that we live :"f and both give one and the
sarae reason for it : for there is no way, except it be by reve
lation, that we can know the intention of the rainister, either
by outward appearance, or by certainty of faith. From this
dangerous consequence, we conderan your adoration, and re
solve to let you know from your own raen, that " no man, be
he never so simple, or never so vrise, ought precisely to beUeve
that this is the body of our Lord that the priest hath conse
crated, but only under this condition, if all things concerning
the consecration be done as appertaineth ; for otherwise he
shall avouch a creature to be the Creator, which were ido
latry."! Now as this way in the general is uncertain and dangerous ;
BO Ukevrise there are many other ways, which raay easily oc
casion this idolatry ; and therefore you cannot deny us to be
in the more certain and safe way. As for instance, Johannes
de Burgo, who was Chancellor of Cambridge about 200
years since, gives us to imderstand that a priest may faU in
his intention raany ways. As for example, "If the bread be
made of any other than wheaten flour, which may possibly
happen, or if there be too much water in quantity, that it
overcomes and alters the nature of vrine ; if the wine he
changed into vinegar, and therefore cannot serve for conse
cration ; if there be thirteen cakes upon the table, and the
priest for his consecration determine only upon twelve, in that
case not one of them all is consecrated : lastly, if the priest
dissemble, or leave out the words of consecration, or if he
forget it, or mind it not, in all and every of these ways, there
is nothing consecrated, and consequently the people giving
dirine honour to the sacramental bread or cup, commit flat
idolatry." §
When I hear the Apostle proclaim to all Christians, that
• BeU. de Justitic. 1. 3. c. 8. [p. 488. tom. 4. Prag. 1721.]
t Vega, 1. 9. de Justific. i;. 17.
X Th. Salistur. de arte Praedicandi, c. 25.
^ PupiUa Oculi, c. 3. et 5, &c.

A PAIR OP SPECTACLES. 179
" he which doubteth is condemned already ;" I cannot choose
but pity the state and condition of that raiserable man, who
hath a doubtful, perplexed, and uncertain faith, who taketh
all upon trust, and upon the report, sometimes of an hypocrite,
sometimes of a malicious priest, who hath no intention at all
to administer the true sacrament. " For (saith your Trent
history) if a priest having charge of four or . five hundred
souls were an infidel, but a formal hypocrite, and in absolving
the penitent, baptizing of children, and consecrating :)he
eucharist, had an intention not to do that which the Church
doth, it must be said that the children are daraned, the
penitent not absolved, and that all remain without the fruit of
the communion."
Now let the reader judge which doctrine is most certain and
safe, either that of your Church which may occasion flat ido
latry in the worshipper, or our sursum corda, with hearts and
eyes Ufted up to heaven, where we adore our Saviour Christ in
his bodily presence according to the article of your faith and
ours ; and this is agreed on both sides to be without fear or
peril of idolatry.
Lastly, as if you were guilty of false accusations, you say,
" Suppose Adrian hath erred in this, or in any other point,
doth it follow that he agreeeth with you in all other ?" Then
you tell a story of the Pope's bull against Luther.
You quarrel with your own shadow, for I had no relation at
all to your Pope, nor made any instance of him more than in a
marginal note ; but since you stand so much upon the justifi
cation of his doctrine, hearken I pray wherein he raaketh for
you, and wherein he is wholly against you. Your Agrippa
teUs us, that in these latter times Pope A.drian " erected a
most faraous stews at Rome."* I confess in this particular
you may challenge him whoUy for your own ; but whereas you
say he detested Luther's doctrine as most wicked and damnable,
you might have added likewise, he wished a reformation of his
own, and withal taught that doctrine for which you condemn
both Luther and aU his adherents for heretics. First, witness his
Nuncio Francisco Chiericflto,f who had commission from his
HoUness, " To acknowledge that the confusion of the Church,
was caused especially by the sins of priests and prelates, con
fessing that some abominations, some years since, were com-
* Agrippa de Vanit. scient. c. 64. p. mihi, cap. de Lenonia.
t History of Trent, 1. 1. pp. 25, 26, et 30. N 2

180 AN ANSWER TO
mitted even in the Holy See, that there were many abuses in
spiritual things, so that it may be said that the infirmity is
passed frora the head to the members, from the Popes to the
inferior prelates ; and lastly, he resolves himself that he would
use all diUgence that the Church of Rome should be first re
formed ; and the rather, because he saw all the world did
earnestly desire it." And that you may know the Church of
Rome, as well as the Court of Rome was fallen into errors
and heresies, he himself publisheth that he heard it related of
his predecessor. Pope John XXII. " That he would have in
duced the University of Paris to believe, that the souls of the
righteous do not see God face to face ; and that no man should
take his degree in dirinity unless he should first swear to main
tain that pestiferous heresy, and perpetually to cleave unto
it " And that you raay be assured he was not wholly yours,
he affirraeth for certain, one position which would confound all
Popery, viz. " That the Pope may err, even in things touch
ing the faith, and avouch that which is heresy by his deter
mination or decree."* And thus your Pope Adrian complains
of many abominable things in his own Church : he tells us his
predecessor was reputed a heretic ; he confesseth that both
himself, and all his successors after him, were in possibUity of
erring, even in matters of faith : and it is very probable in
his erring opinion, he began to erect that raost noble brothel-
house in his own see. And thus much touching the marginal
note of Pope Adrian.
Your second exception is touching Costerus, occasioned by
these words, " We accuse them for taking away the cup from
the lay people ; they excuse it, that it was not taken up by
tbe coramandment of the bishops, but is crept in, the bishops
winking thereat," saith Costerus. In answer to this, say you,
" I would know what excuse you can find for such a no
torious lie."

* Adrian in 4. de Saeram. Confir, sub finem. [In reference to the
opinion of Adrian, Bellarmine says : " Secunda sententia est, Pontificem
etiam ut Pontificem, posse esse hsereticum, et doeere hseresim, si absque
generali concUio definiat, et de facto aUquando accidisse. Hane opinionem
sequitur, et tuetur Nilus in suo Ubro adversvis primatum Papae : eandem
secuti sunt aUquot Parisienses ut Gerson, et Almain m libris de potestate
Ecclesise, necnon Alphonsus de Castro, Ub. 1. cap. 2. contra hsereses et
Adrianus VI. Papa in quaestione de confirmatione : qui omnes non in
Pontifice, sed in Ecclesia sive in concilio generaU tantum, constituunt in-
falUbilitatem judicU de rebus fidei." p. 446. tom. 1. Prag. 1721.— Ed.]

A PAIR OF SPECT.VCLES. 181
Let the reader judge whether this modesty of yours deserve
an answer, or whether this saying of Costerus may not be
termed, an excuse. " Howbeit (say you) this custom carae in,
not so rauch by the coramandment of the bishop, as by the
people's use and practice." Well, take it as you would have
it ; yet, I say, his meaning must be understood not at all by
the comraandment of the bishops, for that which is done by
command cannot be said to have crept in. But the truth is,
under colour of quarrelling with words and giving rae the lie,
you seek to dazzle the eyes of your reader, and when you omit
the weightier things of your Church, then you question,
" Where is Costerus' s testimony for antiquity, universality,
certainty, and safety," when as you know well this testimony
was not cited for that end ; and thus you " strain at a gnat
and swallow a camel." Let us hear the rest of your verbal
discourse. " Since yon are so shameless as to say, that we do not con
demn you for receiving in both kinds, look into the Council of
Trent, and see whether you do not find a heavy curse," &c.
Thus you.
And are you sure that your Council hath sufficiently cursed
us, "For following Christ's example, and receiving in both
kinds;" for those were ray very words, "following Christ's
exaraple," which you altogether omitted. "If therefore we
have altered any part of Christ's institution, I say again, curse
on in God's name, and let your curses taKe effect : but if the
celebration of our mysteries be answerable to his will and
word, that first ordained them, you curse not us whom you
would hurt, but him that your cursed tongues cannot hurt,
which is, God to be blessed for ever." But let us hear your Coun
cils ? " The Council of Trent (say you) lays a heavy curse
against any that shall say, that all and every of the faithful
ought, by the precept of God or necessity of salvation, to re
ceive both kinds."
This cursing Council toucheth n,)t my assertion ; for this
Canon speaketh of the precept of Christ, whereas I speak of
his example only. And for the proof nf this, we have BeUar
mine's testimony as well as ours : " It is not to be doubted,
but that is best and fittest to be practised which Christ him
self hath done."* And therefore my assertion still stands
• Bell, de Euch. Ub. 4, cap. 7. [p. 356. tom. 3. Prag. 1721.]

182 AN ANSWER TO
good, viz.-. "You do not condemn us for following Christ's
example." Touching the Council of Constance, it condemns not our
receiving in both kinds, bnt prevents the condemnation of her
own. They decreed their half communion with this caution,
" that if any should obstinately maintain that it was unlawful
or erroneous to receive in one kind, he ought to be punished
and driven out as a heretic."* And howsoever you would seem
to condemn our assertion, yet you condemn not our practice as
unlawful ; for the Council of BasU, not twenty years after
your decree in the Council of Constance, granted the use of
the cup to the Bohemians.
Your third exception is touching Mr. Harding, who in the
question betwixt him and Bishop Jewel, of private mass, stands
not to justify^ his solitary and private mass, but rather excuseth
it in this raanner ; " That it is through their own default and
negligence, whereof the godly and faithful people have since
the tirae of the Primitive Church much complained. This
(say you) hath no sense, for here is a relative (their) without
an antecedent."f And let me tell you, this is a poor pedantical
observation ; for to spend many lines about such toys and tri
fling words, and to pass by the main sinew and strength of the
citation ; this is to confess in plain terms that you, cannot
justify your doctrine : and the rather it appears in this parti
cular point, wherein Master Harding doth not only condemn
the people for their neglect, but excuseth hereby your
Church's ordinance in general, as benig not guilty of the cold
ness of the people. Nay raore, he plainly intimates the anti
quity and universality of our doctrine in these words : " In
case the people might be stirred to such devotion as to dispose
themselves worthily to receive their housei every day with the
priest, as they did in the Primitive Church, what would these
men have to say ?" J And as touching safety and certainty of
our doctrine, he freely expresseth his thoughts and liking of
our communion of priest and people, saying : " It were to be
wished, as oftentimes as the priest doth celebrate the high
sacrifice, that there were sorae, who worthily disposed, might
receive their rites with him and be partakers sacramentally,
* ConcU. Constant. Sess. 13. [Labbe et Cossart. 1672.]
t Jewel's Articles of Private Mass.
% Jewel. Divis, 1. p. mihi, 11.

A PAIR OP SPECTACLES. 183
of the body and blood of Christ with him :"* and he gives a
reason for it, " Because it would be more commendable and
more godly on the Church's part."f And thus much touch
ing your three authors, " whom (say you) I have so egregi
ously belied."
Touching your worshipping of images, I refer it to its
proper section. And whereas we charge you with flat idolatry
in the adoration of the sacrament, of relics, of images, and the
like ; howsoever, I say, you excuse yourselves with the raanner
of your adoration, yet (to our endless comfort be it spoken)
you cannot charge us in the positive doctrine of our Church ;
no, not with the least suspicion of idolatry. This I told you
before, and (blessed be God) you have not wherewith to charge
us in your reply. But you say, " It is far greater eril for you
to be truly charged with heresy, than for us to be charged with
idolatry :" yet neither you, nor all your fellow Jesuits coiUd
ever prove us guilty of either. But what may we think of
your Church, which is justly charged, and highly guUty of
both ? Your Popes (which the Jesuits resolve to be the
Church) are conderaned for heretics by your Councils, acknow
ledged heretics by the Popes themselves, and condemned of
heresy by your best learned Divines. Your worship of iraages
and saints, concludes in flat idolatry ; and in particular (by
the doctrine of your own Church) the adoration of the sacra
mental bread and cup (for want of a right intention), becomes
an idol in the teraple. These things I have in part proved,
which in place convenient, shall be more fiilly handled here
after. But it is observable, after I had ended ray section vrith this
point of idolatry, I say, after this conclusion, you fly back to
the middle of the chapter, aud now question me where our
Church was before Luther : but when I answered that from
your addition, and articles of faith, " The question doth truly
result upon yourselves ; where was your Church ? that is,
where was your Trent doctrine, and articles of the Roman
creed, received de fide before Luther?" You are so far from
shewing it, that you cunningly suppressed these words, and
not so much as mentioned thera : and thus, one while sup
pressing the point in question ; other whiles, by declining the
true state of the question, you shew your wit is better than
vour cause, and declare your sophistry to be better thau your
dirinity. * Jewel, in Art. 1. Divis. 9. p. 17. t Idem. Divis. 25. p. mihi, 45.

184 AN ANSWER TO
But to follow you back again, you say, " We must shew you
a company of men in former times distinct from yours."
It were no difficult matter, to shew you raany that did
separate both from you, and the errors of your Church in
former ages. The Waldenses were a distinct company of
believers, and separate from your Church above five hundred
years since : Reinerius* the inquisitor confesseth upon their
examination, that he found they had in one diocese, one-and-
forty schools, in another, ten ; and withal, reckons up forty
Churches by name in Lombardy, in Provence in France, and
other kingdoms ; he protesteth that amongst all sects, "There
was none more pernicious to the Church of Rome, than it,
and that for three causes : f first, because it is of longer con
tinuance ; for some say it hath continued from the time of
Sylvester (which is three hundred years after Christ), others
say, from the time of the Apostles. Secondly, because it is
more universal, for there is scarce any country, wherein this
sect hath not crept. Thirdly, whereas all other sorts blas
pheme God, this sect hath a great show of godliness : for they
live justly before men. they believe all rightly concerning God,
and the articles of the Creed ; only they speak evil of the
Church of Rorae, and hate it ; and by this raeans draw multi
tudes to their belief after them." Thus if you require antiquity
for their doctrine, they derive it either frora Christ, or from
Sylvester, 300 years after Christ ; if universally, all countries
were filled with doctrine ; if good life, they lived well before
men, and believed all rightly concerning God, and the articles
of their faith ; and this the force of truth hath extorted
from your grand inquisitor.
Augustus Thuanus,J president of the Parhament of Paris,
tells us, that "Those who are commonly called Waldenses,
Picards, Albigenses, Cathari, Lollards, though by their differ
ence of place they had divers naraes, yet they held the same
faith which Wickliffe held in England, and Huss in Bohemia,
and gathered strength at the coming of Luther, especially in
the Caparienses, who professed a religion agreeing almost in all
things with Martin Luther :" but withal he ingenuously pro
fesseth that " Cardinal Sadolet did examine them, and found
many things maliciously feigned against them."
Poplinerius saith, " that about the year 1 100 these men
did publish their doctrine differing but a little from the
* B. P.P. torn, 13. Reiner, contra Wald. u. 3. p. raUii, 299.
t Ibid. X Thuan, hist. tom. 1. 1550. p. 457, et 465.

A PAIR OF SPECTACLES. 185
Protestants, not only through France, but also through all
the coasts of Europe :"* for both French, Spaniards, English,
Scots, Italians, Germans, Bohemians, Saxons, Poloniaus,
Lithuanians, and other nations do peremptorily defend it to
this very day : and by reason they separated from the doctrines
of the Roman Church, Pope Innocent III., about the year
1 1 98, authorised certain monks, who had the full power of the
inquisition in their hands, to deliver the people by thousands
into the magistrates' hands, and the raagistrates to the execu
tioners. St. Dominick,f who instituted the order of the
begging monks, called Dominicans, was a great persecutor of
them and their doctrine J The mother of this monk, saith your
Martyrology,§ " before he was yet born, dreamed that she was
delivered of a whelp, with a firebrand in his mouth, with which
he set the whole world on fire ;" and your learned doctors have
interpreted this dream, that Dominick should be that dog that
should vomit out tbe fire which should consume the heretics ;
your infallible Pope likewise teUs us, that he saw in " his
sleep the Church of St. John Lateran, to totter aud ready to
fall, and that St. Dominick supported it, and held it up with
* PopUn. Hist. Franc. 1. 1. Bp. Usher de statu. Eccl. c. 8. p. 209. [p.
231. vol. 2. London. 1826.]
t [Bzovius in reference to the persecutions of the Albigenses says :
" Pope Innocent could no longer brook the obstinacy of the erring Albi
genses, forasmuch as they were neither moved by the miracles wrought
by the godUke Dominick, nor by the tnith of his doctrine, nor by the
sanctity of his life, nor by the force of his reasoning, and they defended
their contumacy with arms. Wherefore he proclaimed a sacred war
against them, and he animated the crusaders with many rewards in order
that they might carry it on strenuously. Simon Ct. Mountford lived in
those days, a man distinguished by his faith, bold in war, of great prudence,
intelUgent, munificent, splendid, and affable, a defender of the CathoUc
faith, and a most eager adversary of the heretics. By the advice of the
legates and the princes he was appointed to command the army. * *
Much trouble was expended in taking the camp of Kinerva, for there
were found therein 180 persons, who preferred being burnt alive to
adopting a pious creed." Bzov. Eccl -A.n. tom. 13. p. 156. Again.
"About that time Pope Innocent III. (as Sixtus V. relates in his diploma
for the institution of the festival of St. Peter the martyr) authorized the
godUke Dominick to distinguish himself against the heretics, by constant
preaching and meetings for discussion, and by the office of the inquisition,
which he first entrusted to him, and that he should either reconcile them to
the Church, if they were wilUng to be reconciled, or strike them with a
just sentence, if they were unwiUing to retm-n." Anno 1209. — Ed.]
X Histor. of the Wald. c. 3.
§ Martyrology in the Ufe of St. Dominick, p. (mihi) 556.

186 AN ANSWER TO
his shoulders, signifying thereby, that he, and those of his
order should do great good to the Catholic faith."* And
howsoever these reports raay pass for dreams, yet this dog
behaved himself so worthily in the persecution of those
Christians, that from that time forward, the monks of his
order have been always employed in the inquisition. + But
herein we may admire the great mercy and goodness of God
unto this separate Church, that notvrithstanding this grievous
persecution, it was recorded by George Morell, at that time a
pastor araongst the Waldenses, that there were then remaining
according to common report, above eight hundred thousand
persons that made profession of the same faith. And thns
briefly I have give you one company of men in former times
distinct frora yours. If we look beyond those times ; the
Greek Church was likewise separate from yours above eight
hundred years ago, and differed in the points of tran
substantiation, of purgatory, of private mass, of prayer
in an unknown tongue, of marriage of priests, of the com
munion in both kinds, and the Pope's supremacy, I say,
in all these they separated from your Church ; and this
Church, if you require antiquity, is before Rome in time ; if
universality, she hath larger bounds, and multitudes of people,
raost of the Patriarchs, seven universal Councils, the Greek
tongue wherein the New Testaraent was written, insomuch as
your bishop of Bitonto was not ashamed publicly to profess,
" It is our raother Grada, unto whora the Latin Church is
beholden for all that ever she hath."^ And as touching the
procession of the Holy Ghost, which your men say they deny
(and therefore charge their Church vrith a known heresy), it
may seem rather that this is an aspersion laid upon them than
any just exception ; for at the Council of Florence, § about 100
years since, your Pope Eugenius answered the Grecians, that
he was well satisfied by them touching the procession of the
Holy Ghost ; and that you may know they agreed with us in
the principal points of our doctrine, the Greek patriarch
congratulates with the Reformed Churches in this manner :
" We give thanks to God, the author of all grace, and we
rejoice vrith many others, but especially in this, that in many
things your doctrine is agreeable to our Church." || Fora
conclusion, the Muscovites, Armenians, Egyptians, Ethiopians,
^nd divers other countries and nations (all members of the
» Ibid. p. 562. t Histor. Wald. c. 2.
X Concil. Trid. Episc. Bitont. ^ Concil. Florent, sess. 35.
P Patr. resp. 2. in init. et resp. 1. p. 148.

A PAIR OF SPECTACLES. 187
Greek Church) taught our doctrine from the Apostles' time to
ours. This is so true an evidence in our behalf, that BeUar
mine,* as it were in disdain of the Churches, raakes this
answer ; "We are no more moved vrith the examples of
Muscovites, Armenians, Egyptians, and Ethiopians, than with
the example of Lutherans, or Anabaptists, and Calrinists,
for they are either heretics or schismatics." So that all
Churches (be they never so Catholic and ancient) if they sub
scribe not to the now Roman faith, are either schismatical or
heretical. Thus I have briefly shewed you two sorts of Christians, who
were distinct from you, and yet Uved in the communion of the
CathoUc Church. I shewed you others also which lived and
died in the bosom of the Roman Church, but as far different in
opinion from your now professed faith, as those that went out
from you. The first sort separated themselves from your
Church and doctrine, the latter continued in communion with
you, but separated themselves from the errors of the prevail
ing faction in your Church : the one sort you persecuted unto
death, for the other you cut out their tongues for speaking
truth. "But you are not of it (say you), since the time you have
begun to be against it." And this you would infer from
TertulUan.f " That as out of the mild, fat, and profitable
olive, the sour bastard oUve groweth ; so have errors fruc
tified out of the true Church, but become wUd by untruth
and lying, degenerating from the grain of truth, and so not
yours ; and this does fully answer the matter" (say you.)
Surely if you compare the true and fruitful olive to your
selves, and us unto the bastard, and wild olive, the matter (as
you say) will be easily answered : but this is to beg the point
in question, neither indeed can it be granted to you, vrithout a
sin against the Holy Ghost. For the Spirit of God hath
spoken it in particular to the Roman Church, that "Thou
wert cut out of the olive tree, which is wild by nature, and
wert grafted contrary to nature into a good olive tree." J Now
if the heresies and errors (which are compared to the wild
olive) have sprung out of that good oUve tree, into which you
were first grafted, or if the wild olive is now returned to its own
* BeUarm. de ver. Dei, 1. 2. c. ult. in fine.
t TertuU. de prascrip. c. 36. [p. 215. Lutet. Paris. 1664.]
X Rom. xi. 24.

188 AN ANSWER TO
nature, I wUl say to you, as soraetimes Diogenes said to the
philosopher, A me indpias, et erit verus sillogismus, let the
wild olive be applied to your Church (as it ought to be), and
the coraparison will redound upon yourselves, and return into
your own bosom.
From the communion vrith your Church, you question the
antiquity and universality of those points wherein you differ
from us : " and you would have me shew the denial of them to
have been anciently and universally taught."*
Your demand first is unreasonable ; for it is sufficient for
us, that we profess " that faith which was once given to the
saints ;" besides, those new articles which you thrust upon the
Church, are wholly yours, and the proof Ues on your part to
raake good, as being properly your own : on the other side, to
shew the denial of them to havebeen anciently taught is insen
sible ; for the explicit denial of thera could not be taught tiU
such articles were offered and obtruded to us, but the implicit
denial we prove by the positive doctrines of the ancient
Fathers, which is incorapatible with your new additions and
corruptions. From the doctrine in general, you descend into the particu
lars ; and you say, " one of our sacraraents is an empty piece
of bread, and a sup of wine."f Hannibal of Carthage, J when he
heard Phormio the oratOr talk pleasantly a long whUe together,
being afterwards deraanded what he thought of his eloquence,
made answer in this homely sort ; Multos se vidisse deliros
senes, sed qui magis quum Phormio deliraret, vidisse neminem.
I will leave the appUcation to yourself, and the interpretation
to the reader, because you say I cannot translate Latin.
Some truth or modesty I should gladly hear frora you ; but
this is such an impudent calumny, as BeUarmine hiraself would
have been ashamed to have heard it fall from the pen of any
learned Papalin ; hear therefore what your own men confess of
Calvin and others, and what we profess in the name of our
Church. Your F. Kellison saith of Calvin, " That if he did
mean as he speaketh, he would not dispute with hira, but would
shake hands with hira, as with a Catholic." § And then he
repeats Calvin's words : " I say that in the raystery of the
supper, by tbe sign of bread and wine, is Christ truly deli-
• Pag. 121. t Pag. 123.
t Cicero de Oratore, Ub 2.
§ KeUis, Surney, Ub. iv. cap. 5. p. mihi, 2. 29.

A PAIR OF SPECTACLES. 189
vered, yea, and his body and his blood. And a little before
those words, he giveth the reason ; because saith he, Christ's
words, (This is ray body) are so plain, that unless a raan will
call God a deceiver, he can never be so bold as to say, that he
setteth before us an erapty sign.''* This is likewise Bellar
raine' s confession of him ; Non ergo vacuum et inane signum,
" It is no vain and empty sign."f Thus you see your fellows
and you agree like harp and harrow ; you say it is an empty
piece of bread, they answer in Calrin's behalf and ours, that it
is not an empty sign : " Nay, (saith BeUarmine,) both
Calrin and (Ecolampadius, and Peter Martyr, do teach the
bread is Christ's body figuratively, as being a sign or figure of
his body, but they add withal, it is no bare (and empty)
figure, but such as doth truly convey unto them the things
signified thereby ; for which truth's sake, Christ said not this
bread is a figure of my body, but it is my body."
To give you an instance in some of our Church ; " God
forbid (says our learned Bilson) we should deny that the flesh
and blood of Christ are truly present, and truly received of the
faithful, at the Lord's table. It is the doctrine that we teach
others, and wherewith we comfort ourselves. We never doubted
but the Truth was present with the sign, and the Spirit with the
sacrament (as Cyprian saith), we knew there could not follow
an operation, if there were not a presence before. "f
Neither do I think you are ignorant of this, hut that you
have inured yourself to falsities and reproaches. For it is
apparently true, that the question in these days, is not of the
truth ofthe preseijce, but ofthe manner: that is, whether it be
to the teeth and the heUy, or soul and faith of the receiver.
And thereupon our learned and reverend Bishop Andrews
returned his answer to Bellarmine ; " We believe, I say, the
presence as well as you : concerning the manner of the pre
sence, we do not unadrisedly define ; nay raore, we do not
scrupulously inquire, no raore than we do in baptism, how
the blood of Christ cleanseth us."§
From the sacraments ; you proceed to our two-and-twenty
books of Canonical Scripture, and indeed we allow but two-and-

* BeU. de Euch. Ub. i. cap. 1. [p. 205. tom. ui. Prag. 1721.]
t Idem ibid. o. 8. [p. 220, ut supra.]
X BUson in the difierence betwixt Subjection, and Christian RebeUion.
Part. 4. p. mihi, 779.
§ Bishop Andrew, ad Bell. Apol. Resp. u. 1. mihi 11.

190 AN ANSWER TO
twenty. " But wUl any Catholic (say you) allow this to have
been Catholic doctrine ?"
Yes, without doubt, many good Catholics did follow the
Hebrew Canon ofthe Jews, "which (saith Origen) compriseth
but two-and-twenty books of the Old Testament, according to
the number of the letters araong them."*
Melito, bishop of Sardis, was a Catholic, and (saith Bel
larmine) "he did follow the Hebrew Canon ofthe Jews."f
Hilary, bishop of Poictiers, was a Catholic, and he told us,
" The Old Testament was contained in two-and-twenty books,
according to the number of the Hebrew letters." J
St. Cyril, bishop of Jerusalem, was a Catholic, and he gave
us the like lesson ; " Peruse the two-and-twenty books of the
Old Testament, but meddle not vrith the Apocrypha." §
Athanasius, bishop of Alexandria, was a Catholic, and
affirms, that " the Christians had a definite nuraber of books
comprehended in the Canon, which were two-and-twenty, equal
to the number ofthe Hebrew letters." ||
Ruffinus was a Catholic, and Bellarmine confesseth he did
follow the Hebrew Canon, " which contained our two-and-
twenty books. "^
Gregory Nazianzen was a Catholic, and he shewed to
Seleucus, a catalogue of the Canonical books, and he cites the
books in order from Genesis to Malachi, the last of the Pro
phets, and leaveth out all the Apocrypha.**
The Fathers of the Council of Laodicea were CathoUcs : and
in the 59 th Canon, they allow only those two-and-twenty books
for canonical, which we receive.f f
There are others whora you term CathoUcs; as namely.
Damascene, Hugo de Sancto Victore, Lyranus, Hugo Cardina
lis, Tostatus, Waldensis, Driedo, and Cajetan : all which differ
from your tenet of the Apocryphal books which are canon
ized by your Trent Council (such agreement is there amongst
your best leamed, touching the greatest point of your beUef),
and yet forsooth your Church cannot be depraved.
* Orig. in Exposit. Psal. 1. [p. 199. tom. vu. Wircet. 1783.]
t BeUar. de verbo Dei, 1. i. c. 20. [p. 38. tom. 1. Prag. 1721.]
X HUar. in Prolog, in Psal. explana. [BeU. de verbo Dei, 38. p. tom.
1. ut supra.]
§ CyrU. Catechis. 4. [sect. 20., Oxon. 1703.]
11 AJithanas. in Synops.
% Bellar. de verbo Dei, 1. 1. c. 20. [p. 38. tom. 1. Prag. 1721.]
»* Naz. Carm. Jamb, ad Seleucum Jamb, 3. [p. 194. tom. 2. Paris.
1630.] tt ConcU. Laod. cap. 59.

A PAIR OF SPECTACLES. 191
" But here is one thing (say you) which giveth me much
cause of wonder, which is, that you talk of traditions as dis
tinct from Scripture. I ever took you to be so fallen out with
them, that you made the denial of them a fundamental point
of your religion, that you would not endure the word tradition,
but always translated, or rather falsified it into ordinances."
Thus you.
It is a true saying of the heathen orator, " He who once
goeth beyond the bounds of modesty had need to be lustily
impudent."* I protest, I only termed your additions tradi
tions ; and you question our Church for false translating of
the word.' And cannot we endure the word traditions ? Do
not we allow of all the apostolical traditions which agree unto
the Scriptures ? Nay more, do we not translate the word tra
ditions in the Scripture, when the text will bear it according to
the Greek original? Look upon the 15th of Matthew,f and in
three several verses, 2, 3, 6, we use the word tradition. Look
upon the 7th of Mark, J and in four several places of that
chapter you shall find Ukewise we translate traditions. Look
upon St. Paul to the Colossians, Galatians, and upon St.
Peter, § and in all these, in the translation joined with your
Rheraish Testament, you shall find the word traditions. How
raay your proselytes believe you another tirae, when you say,
"We always translate it, or rather falsify it into ordi
nances ?"
For a conclusion of this section, you say that the three
Creeds, the two sacraraents, the four General Councils, the two-
and-twenty books of Canonical Scriptures, " we had them
from you." Let it 'be your comfort then, that you had some
thing in your Church which was worth the gleaning, after the
devil had sowed the tares amongst the good corn. But I would
not have you overmuch confident of that neither ; for origi
naUy we had them from the Church Catholic, before there
was a Roman. For the Gospel was preached in England
before it was in Rorae ; and we had in England a Christian
Church and king before Rorae had a Christian emperor, yea,
long before Popery, or the name of Pope was heard of in the
Christian world (in the sense you now take it) . And in after ages,.
when the Gospel of Christ was rooted out by heathen persecu
tors (where it was first planted), it was afterwards replanted by
preachers, partly sent from Rome, partly by the Greek Church,.
• Cicero. t Matth. xv. 2, 3, 6. X Mark vn. 3, 8, 9, 13.
§ Colos. U. 8. Galat. i. 14. 1 Peter i. 18.

192 AN ANSWER TO A PAIR OP SPECTACLES.
but by neither was the faith preached and restored, which
your present Church now teacheth and maintaineth at this day.
And lastly, if we had the three Creeds, the two sacraments,
the twenty-two books of canonical Scripture, and the first four
General CouncUs from you, then you cannot deny that we
teach the ancient faith first given to the saints ; and that we
had a Church visible long before Luther's days (for those
tenets were sufficient of themselves to make a glorious and a
risible Church in the first and best ages), they were received
by succeeding Christians in all the latter ages, and are now
become the positive and affirmative articles of our belief, which
for the greater part, were ever taught and received in the bosom
of your own Church. To shut up all your bitter aspersions,
of corrupting, of falsifying, of lying, of Lynding, and I know
not what reproaches, cast upon me in these first (eight) sec
tions ; I will shut up all, I say, which hitherto hath been
delivered by you vrith that answer of Socrates to his accusers
before the judges : " My lords (saith he), in what sort your
affections have been stirred with mine accusers' eloquence when
you heard them speak, I cannot tell. But well I wot, for mine
own part, I myself, whom it toucheth most, was almost per
suaded to believe that what they said was true, yea although
it were against myself ; so handsomely they can tell their tale,
and so likely, and so smoothly they convey their matters ;
every word they spoke had appearance of truth, and yet in
good sooth they have scarcely uttered one word of truth."*
* Plato in Apologia Socratis.

STRICTURE IN LYNDOMASTIGEM:

ANSWER BY WAY OF SUPPLEMENT

TO THE CHAPTERS REMAINING IN THE BOOK

ENTITLED

"A CASE FOR THE SPECTACLES."

DANIEL FEATLEY, D.D.

VOL. V.

STRICTURE IN LYNDOMASTIGEM.

Concerning Justification by Faith only.
Spectacles, chap. 9. sect. 1.
" The Knight faileth in the proof of his first point of justifica
tion, producing but one only place out of a book entitled,
Ordo baptizandi et visitandi, and that of no special good
authority, as he allegeth it out of Cassander, an author placed
in the first class in the first Index Librorum Prohibitorum ;
and even in that which he allegeth, there is nothing that doth
uot very well stand being rightly understood with the Catholic
faith which we now profess, for there is nothing but that which
was shewed out of Bellarraine, to wit, that in regard of the
uncertainty of our own justice, that is, whether we be just or
no, and for the peril of vain-glory it is most safe to put our
whole confidence in the sole mercy and benignity of God ;
which word sole, doth import confidence in that, and in nothing
else vrith which it may stand very well, that men in favour and
grace of God may do works meritorious of increase of grace and
glory, which is the controversy between us and heretics."*
The Hammer.
As Darid cut off Goliah' s headf with his own sword, and
Brasidas ran through his antagonist vrith his own spear, and
Justin Martyr refuteth the philosophers out of the principles
of nature ; and Constantine the ancient Romans out of the
oracles of Sibyllse, and Eusebius the Gentiles out of their own
historians, and St. Paul the Athenians out of their own poets,
so doth the Knight here in a litigious case of greatest moraent,
convince the Jesuit out of his ovra evidence a book entitled,
" The form and order of baptizing and visiting the sick ;"
printed and reprinted, and practised for many hundred years
without any check or control. In this book the priest is
directed to put this question to the sick ; " Dost thou believe
that thou canst not be saved but by the death of Christ ?" The
sick person answereth " I believe ;" then the priest goeth on
saying, "Go to therefore as long as thy soul remains in thee,
place thy whole confidence in this death only, have confidence
* L. i. de Justific. c. 7. prop. 3. t Eras. Apoph. Laconum.
O 2

196 OF JUSTIFICATION
in no other thing, commit thyself wholly to this death, with
this alone cover thyself wholly, if he say unto thee ; Thou hast
deserved damnation, say, Lord, I set the death of our Lord
Jesus Christ betwixt me and my bad merits, and I oifer
his merit instead of the raerits which I ought to have and yet
have not."* What could Luther or Calvin, or Zuinglius, or
Peter Martyr, or any Protestant in the world speak more
expressly for the renouncing all raerit, and relying upon Christ
wholly and solely for justification and salvation? Yet our
spectacle-maker by a false gloss, as it were, a false glass, would
make us believe, that the author of the Liturgy cast his eyes
another way,and that this aUegation raaketh nothing for us.
First, he excepteth against this author as a single witness,
" You produce (saith he) but one only place out of one
author," &c. I answer as the Uoness doth in the fable to the
eraulous beast tvritting her, " that whereas other females had
many young ones at once, she had but one, ac poi leone-m
inquit : but (saith she) that one is a lion of raore worth than
twenty whelps :"f so I grant, that in this place he insisteth
upon one allegation, but it is a most remarkable one. It is
very likely that this Ordo Vidtandi, as other parts of the
Liturgy and Catechisms, and confessions nnght be penned by
one man : yet after they are generally received, and approved,
and pass current for many ages, they carry the authority of
many, yea the whole Church ; and howsoever the Jesuit would
intimate that the author was an anonymous, yet he might have
learned from their greatj Cardinal Hosius that he was the
famous Archbishop of Canterbury. Neither is there any rea
son to make scruple thereof, for it hath been anciently printed
with his works, and passed under his name, and both the style
* 6. Credis te non posse nisi per mortem Christi servari ; respondet in
firmns, etiam, tum illi dicitur age ergo dum super est in te anima in hac sola
morte fiduciam tuam constitue, in nuUa alia re fiduoiam habe, huic morti
te totum committe, hac sola te totum contega : si dixerit tibi quod meruisti
damnationem, die, Domine, mortem, D. nostri Jesu Christi obtendo in
ter me, et mala merita mea, ipsiusque meritum, offero pro merito quod ego
debuissem habere, nee habeo : credis quod Dom. noster Jesus Christus pro
nostra salute mortuus sit ? et quod ex propriis meritis vel alio modo nul
lus posset salvari nisi merito passionis ejus ? Impres. Venet. 1575. — [See
Via Tuta, pag. 27, iot the passage quoted by Hosius. — En.]
t Mso-p. Fab.
} Hosius Conf. Petricon. c. 73. Sed et Anselmus Cantuar. Inter.
rogat quasdam prsescripsisse dicitur infirmis in extremis constitutis. [p. 291.
tom. 1. Colon. 1683.]

BY FAITH ONLY. 197
and the doctrine in it is very comformable to that we find in his
unquestionable writings, as namely in his Comraent upon
Roraans, chapter eighth (ver. 18.) "I reckon that the suf
ferings of this present time are not worthy to be compared with
the glory which shall be revealed in us. If a man (saith he)*
should serve God a thousand years, and that most fervently, he
should not deserve of condignity to be half a day in the king
dom of heaven." Neither is Cassander's testimony of this
book (at which the Jesuit gives so many a flirt) to be slighted,
for he was a man of eminent note, and in high esteem among
the learned of his age, he was a favourite of two great emperors,
and lived and died in good reputation, as appeareth by the sun
dry encomiums before his works ; as also the epitaph on his
tomb. As for the setting him in the first class of prohibited
books, no whit eclipseth the glory, but rather ennobleth him,
for that Index is a kind of ecclesiastical ostracism, by which
the Romanists banish as far as their power stretcheth, the most
eminent authors, and most free and ingenuous professors of the
truth. As TertuUianf draweth an argument to prove the sin
cerity and holiness of the Christian religion from the barbarous
decree of wicked Nero against the professors thereof; "It
must needs (saith he), be singular good which that damned
monster condemns :" so if any man peruse the authors censured,
and the passages expunged in the Index Expurgatorius, he shaU
find them to be of special note, and singular use. Albeit, the
inquisitors pretend that they " change not, nor blot out any
thing, but only where manifest error is crept in, and that since
the year 1.515. Yet the Knight hath demonstrated before by
undeniable instances in all ages, that they blot out of the Index
of the Bible, the writings of the ancient Fathers ; and since
eight hundred years out of the doctors of their own Church,
what maketh most against their errors and superstitions. Yea,
but saith the Jesuit, this supposed book of Anselm hath been
printed, and reprinted by heretics, and therefore may well fall
under the inquisition's censure ; so hath Ignatius, Cyprian,
Theodoret, and Ambrose, and Augustine ; yea and the originals
* Si bono miUe annis serviret Deo etiam ferventissime, non mereretur
ex condigno dimidium diem esse in regno ccelorum.
t Tertul. in Apologet. c. 5. consuUte commentaries vestros illic reperietis
primumNeroneminhanc Sectam Romee orientemCsesariano gladio ferocisse.
SedtaU dedicatore damnationis nostrae etiam gloriamur qui enim scit ilium
inteUigere potest non nisi grande aUquod bonum a Nerone damnatum.
[p. 6. Lutet. Paris. 1664.]

198 OF JUSTIFICATION.
of the Old and New Testaraent, and must they therefore come
under their file, and be subject to their Index correction ? As
Christ spake to the high-priest's servant , " If I have spoken
ill, bear witness of the ill, if well, why smitest thou me?"*
So say we of those books printed and reprinted by those whom
he terras heretics, because they irapugn his errors and heresies,
if they have printed ought araiss declare it : if not, why do you
prohibit or correct their irapressions ?
Well (saith he) for all this, if the worst corae to the worst,
if this author prove to be St. Anselm and his words gospel, the
Knight gains nothing by it, or we lose, for " thongh it be the
safest way to cast anchor at the last in the bottom of God's
mercy, and put our whole confidence in Christ's raerits, it doth
not from hence follow, but that men may do works meritorious
of increase of grace and glory." First, why doth he lisp here,
and not speak plain out the Roman tenet which is that our
works " do raerit not only increase of grace and glory, but re
mission of sins, and eternal life?"f Next I would fain know how
mercy and merit, nay sole mercy and merit can stand together?
Certainly, as mercy excludeth merit, so sole mercy all merit.
Can those works which in St. Anselm's judgment will not bear
scale in God's balance, weigh down super-excellens pondus
gloria, a super-excellent weight of glory ? Certainly the spec
tacle-maker put in a burning glass into his spectacles which
hath much impaired his eye-sight, or else he could not but read
St. Anselm's words in this place, in which he renounceth all
merit, and that in most direct and express terms. " I believe
that none can be saved by his own merits, or by any other
means, but by the raerit of Christ's passion. I set the death
of Christ betwixt rae and my bad merits, and I offer bis merits
instead of the merits which I ought to have, and have not."t

Concerning Transubstantiation.
Spectacles, chap. 9. sect 2. -a, pag. 132. ad 187.
"The Knight and the Protestants commit a great sin in
administering the sacrament of baptism without those cere-
* John, xviii. 23.
t ConcU. Trid. Sess. 6. c. 32. Si quis dixerit hominis justificati opera
non vere mereri augmentum gratise et vitam setemam, et ipsius vitffi
eeternae, si tamen in gratia decesserit, consecutionem. Anathema sit. [p. 45.
Paris. 1832].
J Vid. loc. sup. cit. p. 4.

OF TRANSUBSTANTIATION. 199
monies which were used in the Church from the Apostles'
times. " jElfrick was not the author of the Homily and Epistles
the Knight citeth against transubstantiation, in which not
withstanding there is nothing against transubstantiation, but
much for it, if the Knight had not shamefully corrupted the
text by false translating it in five several places.
" The difference of CathoUc authors about things not defined
by the Church maketh nothing for Protestants, because they
virtually retract all such opinions by submitting their writings
to the censure of the Catholic Church.
" Cajetan is falsely aUeged by putting in the word supposed,
and transubstantiation . He denied not the bread to be tran
substantiated into Christ's body, though he conceived that
those words, ' This is my body,' do not sufficiently prove the
real presence of our Sariour's body, for which he is worthily
censured by Suarez and the whole school of dirines.
" Biel affirmeth that it is expressly deUvered in holy Scrip
tures, that the body of Christ is contained under the species of
bread, &c. Which former words the Knight leaveth out, be
cause they made clearly against him ; and in the latter set
down by the Knight, he denieth not that transubstantiation
may be proved out of Scriptures, but that it may be proved
expressly, that is, in express terms or so many words.
" AUiaco's opinion maketh nothing for the Knight, being a
Calrinist, though he seem to favour the Lutherans' tenet ; and
though he thought the doctrine of consubstantiation to be
more possible and easy, yet therein he preferred the judgment
of the Church before his own.
" Bishop Fisher denieth not that the real presence can be
proved out of Scripture ; for the fourth chapter of the book
cited by the Knight is eraployed in the proof thereof against
Luther : but that, laying aside the interpretation of Fathers,
and use of the Church, no raan can be able to prove that any
priest now in these tiraes doth consecrate the true body and
blood of Christ.
" Durand, bishop of Maundy, doth not deny transubstantia
tion to be wrought by rirtue of the words, ' This is my body ;'
for though in the first place he saith that Christ then made
the bread his body when he blessed it, yet he after addeth that
we do bless. Hid virtute quam Christus indidit verbis, by that
power which Christ hath given to the words.*
* Durand. rat. c. 41. u. 14.

200 OF TRANSUBSTANTIATION.
" Odo Cameracensis calleth the very form of consecration
a benediction, both because they are blessed words appointed
by Christ for so holy an end, and because they produce so
noble an effect, or because they are joined always with that
benediction and thanksgiving, used both by our Saviour in the
institution of this holy sacrament, and now by the priest in the
Catholic Church, in the consecration of the same.
" Christopherus de capite fontium is put in the Roman
Index of prohibited books, and in the words cited out of him
by the Knight, there is a gross historical error in this that he
saith, that in that opinion of his, both the CouncU of Trent,
and all writers, did agree tiU the late time of Cajetan, as if
Cajetan were since the CouncU of Trent ; and in citing this
place, the Knight is against himself, for whereas he maketh
Cardinal Cajetan and the Archbishop of Csesarea his two
champions against the words of consecration, as if they did
both agree in the same. Here this archbishop saith quite
contrary, that all are for hira but only Cajetan.
" Salraeron relateth it indeed to be the opinions of some
Grecians that Christ did not consecrate by those words, ' This
is my body,' but by his benediction ; but this opinion of theirs
is conderaned by him, as Chamier saith, expressly in the place
cited by the Knight (1. 6. Euchar. c. 7.)
" Bellarraine, in the place alleged, saith nothing but what
is granted by all Papists, to vrit, that though the words of
consecration in the plain co-natural and obvious sense infer
transubstantiation ; yet because in the judgment of some
learned men they raay have another sense, which proveth only
the real presence, it is not altogether improbable that without
the authority of the Church they cannot enforce a man to
believe transubstantiation out of thera.*
" Alphonsus a Castro affirraeth that of transubstantiation
there is rare raention in the ancient Fathers ; yet of the con
version of the bread into the body of Christ there is most
frequent raention : and the drift of Castro in that place is to
shew, that though there be not much mention in ancient
writers of a thing, or plain testimony of Scripture, that yet
the use and practice of the Church is sufficient, bringing in
for example this point of transubstantiation, and the procession
ofthe Holy Ghost from the Son.
" The meaning of Yribarne and Scotus, saying transubstan
tiation of late was determined in the Council of Lateran, is
* De Euchar. 1. 3. c 23. [tom. 3. p. 337. Prag. 1721.]

OF TRANSUBSTANTIATION. 201
only this, that whereas the words of consecration may be under
stood of the real presence of our blessed Sariour's body either
by transubstantiation or otherwise ; so the substance of bread
do remain. The Church hath determined the words are to be
understood in the forraer sense. And moreover Yribarne saith
that transubstantiation was not from the beginning de substan-
tid fidei, because it had not been so plainly delivered nor
determined in any Council, till Gregory VII.'s time, wherein it
was first determined against Berengarius.
" It is not the real presence whereof either St. Augustine or
Maldonat speaketh, but how they that eat manna have died,
and they that eat the body of our Lord shall Uve according to
onr Sariour's saying, which is a clean different thing.
" Gregory de Valentia having brought two or three several
and substantial answers to a place alleged out of Theodoret,
concludeth somewhat roundly with the heretics in this manner,
that if no other answer will serve the turn, but that they will
stand wrangling, that it is no raarvel that one or two (he
meaneth Theodoret and Gelasius) might err in this point, and
that BeUarmine, Suarez, and others, answer the place other
wise, to whom he reraitteth the Knight.
" Cusanus speaketh not of ancient Fathers, but of certain
ancient dirines, whose names and errors are set down in our
late schoolmen ; and this Cardinal himself, in the place aUeged
by the Knight, declareth his belief of transubstantiation.*
" The Waldenses agree not with Protestants in the point of
the sacrament ; for they had mass but once a year, and that
upon Maundy Thursday, neither would they use the words,
hoc est corpus meum, but seven Pater-nosters, with a blessing
over the bread.
" Durand affirmeth not that the substance of the bread and
wine reraaineth in the sacrament, but the material part only,
and he acknowledged that all other schoolmen were herein
against him.
" Gaufridus and Hostiensis, though they recount three opi
nions concerning the presence of Christ's body in the blessed
sacraraent, of which the one saith, the bread is the body of
Christ ; another, that the bread doth not remain, but is changed
into Christ's body ; a third, that the bread doth reraain, and
is together vrith the body of Christ : yet they approve none
for true, but only that of the body of Christ being upon the
altar by transubstantiation. * Excit. 1. 6.

202 OF TRANSUBSTANTIATION.
" TonstaU with Scotus, speak either of the word transub
stantiation, or of the proof thereof, by det rmining that sense
of Scripture, or if they mean otherwise the matter is not great;
for one single author, or two contradicted by others, carry
little credit in matter of beUef.
" Erasmus is not an author to be answered or named, as the
Knight hath been often told." The Hammer.
As Nugno wrote of an argument of Suarez the Jesuit,
" that it was in a manner insoluble, not in regard of the diffi
culty of the matter, but in regard of the intricacy and obscu
rity in the manner of propounding it;"* so this section may
be truly said to be incapable of a clear and distinct answer
thereunto, nor in regard of any difficulty in the matter itself;
for there is nothing contained in it but Crambe centies coeta :
but in respect of the confusion thereof, the adversary following
no tract at all, but leporis instar viam intorquens, purposely
like a hare leaping out of the way that he might not be
caught, for which cause I have been enforced to leave the
order, or rather disorder, in his paragraphs, and cull out of
the whole section here and there what he materially answereth
to the Knight's allegations, and reduce it to the numbers fol
lowing, whereunto I purpose to refer my ensuing animadver
sions. To the first exception, whereas he taxeth the Protestants for
learing our ceremonies in baptism used in the Church since the
Apostles' time, he shamefully abuseth his reader, for he
speaketh not of the sign of the cross, or of godfathers and
godmothers, which ceremonies and custora of the andent
Church, he knoweth that we retain : but of salt and spittle, or
baptismal chrism, which can never be proved to have heen
used in the Apostles' time nor many hundred years after. Of
the most ancient of them, to wit, chrism, he hiraself else
where, (Apolog. c. 2,)f acknowledges that it began but about
Constantine' s tirae, as Aurelius the Sorbonist observeth in his
book entitled " Vindicia censura," wherein the Jesuit is
triraraed, as such a shaveling deseneth.
To the second concerning ^Ifrick. That Jilfrick was not
the author of the Homilies we acknowledge, neither doth this
any whit derogate from their authority, but add rather. For
* In 3. p. Tho. q. 61. InsolubUe est argnmentum .Suarez propter in-
tricationem et obscuritatem non difiicul tatem. t Page 57.

or TRANSUBSTANTIATION. 203
the more ancient the author was, the raore authority the
sermons carry. Now it appeareth out of an ancient manu
script, that these Homilies were extant in Latin before
the days of .lElfrick,* who was commanded by the Arch
bishop of York, Wolstanus, to translate thera into English,
which after he had faithfully done, the bishops at a Synod,
comraanded them to be read to the people on Easter-day before
they received the communion. As for the shameful corrup
tion he objecteth to the Knight by false translating the Homilies
in five places, I cannot sufficiently pity the gross stupidity
and bUndness of the objector. He who hath made a pair
of spectacles for the Knight, had need to have a festrawe
made for hiraself to spell vrithal ; for here he most absurdly
and ridiculously mistaketh a collation for a translation, and
Bertram for .331frick. Doctor Usher now Primate of Armagh,
whom the Knight here foUowed step by step, maketh a kind of
parallel between the words of Bertram, and divers passages in
the Homilies and Epistles translated by .3iUfrick, to shew the
conformity of the doctrine in both. This parallel by this blind
buzzard is taken for a translation. Vis te, asine, literas doceam,
saith Tully to Anthony, non opus est verbis sedfustibus :f yea,
but the author of this Homily is so far frora condemning tran
substantiation, that he professedly teacheth it in these words,
" As therefore a little before he suffered, he could change the
substance of bread, and the creature of vrine into his proper
body, which was to suffer, and into his blood which was there
extant to be afterwards shed, so in the desert he was able to
change manna and water into his own body and blood." J I
answer, this passage he doth well to whet like a sharp knife to
cut the throat of transubstantiation. For let it be granted
according to the doctrine of .^Ifrick and Bertram, that Christ
so turned the bread into his body at his last supper, as he
turned manna and water into his own flesh in the vrildemess,
what will thereupon ensue ? but that the conversion or change
which is made in the elements is not real, and corporal, but
spiritual and sacramental, as that was in the desert : of which
the Apostle speaketh, " the spiritual rock followed them, and
that rock was Christ ."§ When manna fell, and the rock was
* In Bib. Bodleiana, Oxon. t Cic. PhU. 2,
X Sicut Paulb antequam pateretur, panis substantiam et vini creaturam
convertere potuit in proprium corpus quod passurum erat, et in suum san
guinem qui post fundendus extabat, sic eitam in deserto manna, et aquam
de petra in suam carnem, et sanguinem convertere prsevaluit. § 1 Cor. x. 4.

204 OF TRANSUBSTANTIATION.
struck, Christ was not incarnate, nor many hundred years
after : how then could the manna, or the water be really and pro
perly turned into his flesh and blood ? Moreover, howsoever he
eludeth the former words of jElfrick ; " There is a great dif
ference betwixt the body wherein Christ suffered, and the body
which is received of the faithful, the body in which Christ
suffered, was born of the flesh of Mary, and consisted of blood
and bone, but the other is gathered of many corns, without
blood and bone, (by saying) that the difference which iElfrick
sheweth betwixt Christ on the cross, and Christ on the sacra
ment is in his manner of being, not in the being itself, not
denying him to be really in both :'' yet the latter words which
contain an inference upon the former : " therefore there is
nothing to be understood in the sacraraent bodily but spirit
ually :" admit of no colourable evasion, for if nothing be there
understood, bodily but spiritually ; then must needs the words,
" This is my body," be understood figuratively, then must we
not according to the doctrine of those times understand any
substantial change of the bread into Christ's very body, or the
wine into his blood really and corporally.
To the third. The difference between Papists of most
eminent note concerning the words, by rirtue whereof they
teach transubstantiation is effected, maketh much against the
doctrine itself, and by consequence quite overthroweth it. For
thus we argue against them out of this their difference : if the
bread be turned into Christ's body, then either by the words of
benediction before he brake the bread, or gave it, &c., or by
the very words of consecration, viz. " hoc est corpus meum."
But he neither changed the bread into his body by the one,
nor by the other ; ergo, he changed it not at aU. Not by the
precedent benediction, as Aquinas and Bellarmine prove. For
till the last instant of the prolation ofthe words " This is my
body," the substance of bread remaineth. Not by the words
of consecration : for as Durand and Odo Cameracensis, and
Christopherus archbishop of Csesarea prove, Christ could not
have said after he had blessed the bread, " This is my body,"
unless by blessing it he had made it his body before. If when
Christ said, " Take ye and eat ye," yea at that time the bread
by benediction were not changed, it would follow that Christ
did comraand his disciples to take and eat the substance of
bread, which to say is to deny the article of transubstantiation.
Neither can the Jesuit heal this sore by his virtual salve, in
saying, " that those men above alleged, who impugn the pre-

OP TUANSUISSTANTIATION. 205
sent tenet of the schools concerning the words of consecration,
in which the essence of the sacrament consisteth, virtually
retracted such opinions, because they submitted their writings
to the censure of the CathoUc Church :" for so we may say with
better reason, that what they held against us, " they virtually
retracted by submitting their judgment to the CathoUc Church,"
which we can easily prove not to be the particular Roman, but
the Universal, which in aU tiraes, and all places through the
Christian world hath professed the " coramon faith once
given to the saints,"* without any of those later articles which
Pope Pius IV., and the late conventicle of Trent hath pinned
unto it.
To the fourth, Cajetan is truly aUeged by the Knight ; for
though neither the words transubstantiation, nor supposed are
in him, yet the sense of them is to be found in him ; for as
both Suarez and Flood himself acknowledgeth (p. 147.) Cajetan
said, " That these words. This is my body, do not sufficiently
prove the real presence of our Saviour's body without the
pre-supposed authority of the Church ;" and if in his judg
ment they prove not so much as the real presence of Christ's
body in the sacrament, much less prove they the presence
thereof by transubstantiation, or turning the bread into it. By
the word supposed, which the Knight addeth raore fully to
declare Cajetan's meaning, he intended not suppositions, or
barely pretended authority of the Church, but truly pre-sup
posed, which maketh not the speech sound at all contemptibly
of the Church as Flood would have it, whose stomach is so
bad that it turneth sweet and wholesome meat into choler :
Nectar cui fiet acetum
et raticani perfida vappa cadi.
To the fifth. The Knight transcribeth so much out of Biel
as was pertinent to his purpose : with the rest he thought not
fit to trouble the reader. The whole passage in Biel standeth
thus, " It is to be noted, that though it be expressly delivered
in Scripture, that the body of Christ is truly contained under
the form or species of bread, and received by the faithful, yet
it is not found in the canon of the Bible, how the body of
Christ is there, whether by conversion of anything into it, or
whether it begumeth to be there without conversion, or turning
the substance, and accidents of bread remaining."f The
* Jude ver. 3.
t In Can. Miss. Lect. 40. notandum quod quamvis expresse tradaturin
scriptura quod corpus Christi veraciter sub speciebus panis continetur, et

206 OF TBANSUBBT.^NTIATION.
former words in which passage, make nothing against the
Knight : who in this chapter for the most part condemneth
Papists out of their own mouth, and therefore taking Biel for
such, he maketh use of his testimony against the Roman
Church in point of transubstantiation. Which is very direct
and express, and the Jesuit's answer is very weak and in
sufficient thereunto, to wit, that he "denieth only that tran
substantiation is found in Scripture in express words." For
first, Biel saith not non invenitur expressum, but non invenitur ;
" It is not found in Scripture, whether Christ's body be there '
by conversion of anything into it." Now many things are
found in Scripture, as the Trinity of persons, the eternal
generation of the Son, the procession of the Holy Ghost from
the Father and the Son, the number and nature of sacraments :
which yet are not set down in express words. Secondly, it is
erident out of the former words of Biel, that he accounted
those things expressly to be delivered in Scriptures, which yet
are not set down in express words : for he saith that " it is
expressly delivered in Scriptures, that the body of Christ is
truly contained under the species of bread," and yet those
words are not found in Scripture. If we should admit then of
Flood's gloss upon Biel, transubstantiation is not found in
Scripture, that is, is not found expressly : yet our argument
ftom Biel's testimony is no way disabled thereby, because it
appeareth out of Biel's own words, that he holdeth that to he
expressly deUvered in Scriptures, which is either expressed in
word, or sense ; the real presence, he saith, is express, not in
the letter or form of words in the text, yet in the sense : but
so saith he, is not transubstantiation ; the apparent opposition
between the merabers of his sentence sheweth that what he
beUeved of the real presence, he believed not of transubstan
tiation, but the former he believed could be proved out of
Scripture though not in express words yet in sense ; there
fore the latter he beUeved could not be proved so much as in
sense, much less in express words.
To the sixth. Although Petrus de AUiaco inclineth rather
to the Lutherans' opinion in the point of the sacrament, than
to the doctrine of the Church of England: yet the Knight upon
good reason produceth him as a witness ; for he speaketh home
a fidelibus sumitur, tamen quomodo sit ibi corpus Christi an per conver-
sionem aUcujus in ipsum, an sine conversione incipiat esse corpus Christi
cum pane manentibus substantia, et accidentibus panis iu Canone biblise
non invenitur. [Lect. 11. fol. 94. BasU. 1515.]

OF TRANSUBSTANTIATION. 207
against transubstantiation : his words are that " the con
version of bread into Christ's body cannot evidently be proved
out of Scripture, and that that manner or meaning which
supposeth the substance of bread still to reraain in the sacra
ment is possible, neither is it contrary to reason, or to the
authority ofthe Scripture ; nay it is more easy to be understood,
and more reasonable than that which saith, the substance doth
leave the accidents."* If this be not as Flood will have it so
much as in show for the Knight, I am sure it is both in show
and substance against the Trent faith : for if it be granted that
consubstantiation is not contrary to Scripture nor reason ; it
foUoweth necessarily that transubstantiation is grounded upon
neither but rather repugnant to both, for as trans, denieth
con. so con. trans. If the remaining ofthe substance of bread
with the substance of Christ's body be not repugnant to the
authority of Scripture, nor the meaning of Christ's words,
then do not these words, " This is ray body" signify, or make
transubstantiation which necessarily abolisheth the substance
of bread, and putteth in place thereof the substance of Christ's
body. If consubstantiation be more easily to be understood,
and more agreeable to right reason in Alhaco's judgment than
transubstantiation: it is but evident for fear of his cardinal's cap,
he would have simply avowed the former, and renounced the
latter. To the seventh. Take Roffensis's words at the best, the
Jesuit is at a great loss : admit he said no more than J. R.
here confesseth " that no man can be able to prove, that any
priest now in these times doth consecrate the true body of
Christ :" see what wiU follow hereupon, that no man is able to
prove that your priests and people are not gross idolaters,
adoring a piece of bread for Christ. Secondly, that none is
able to prove that Christ is really and substantially offered in
your mass : for if it cannot be proved that he is there corpo
rally present, as Roffensis confesseth, and you bear him out in
it : it cannot be proved that he is corporally offered, restat
itaque ut missas, missas facialis ; it remaineth therefore that
you " dismiss your misses," or masses.f For what can they avail
* Cameracen. in 4. sent. q. 6. art. 2. patet qubd iUe modus sit possibilis,
nee repugnet rationi, uec authoritati biblise imb facUior ad intelligendum
et rationabiUor est quum, &c.
Rofi'. cont. Luth. captiv. Bab. c. 4. neque uUum positum hie verbum
est, quo probetur in nostr4 missa veram fieri carnis, et sanguinis Christi
praesentiam: non potest igitur per uUam scripturam probari. [fo. Ixxx
Colon. 1525.]

208 OF TRANSUBSTANTIATION.
the living, or the dead, if nothing but mere accidents and
shows of bread and wine be offered, which are mere nothmg.
We may yet gather farther upon Roffensis's words, if it cannot
be proved by any Scripture, that Christ's body and blood are
present in the Roman mass : it cannot be proved that they
are present in any mass, unless it be granted that the Roman
raasses are of a worse condition than others : if not in any
raass, much less must Papists say in any sacrament without
the mass. What then becometh of the main and most real
article of the Trent faith, which hath cost the real effusion of
so much Christian blood, I mean the real and carnal presence
of Christ in the sacrament. To Roffensis J. R. should have
added Cajetan,* and so he raight have had a parreiaU of
Cardinals, for the Knight allegeth him, and his words are most
express, not only against the proof of transubstantiation, but
also of the corporal presence of Christ (as out ofthe words hoe
est corpus meum.) The Cardinal's words are, "that which the
Gospel hath not expressed, we have received from the Church,
to wit, the conversion of the bread into the body of Christ, I
say from the Church, because there appears nothing out of
the Gospel that can enforce a man to believe that the words,
This is my body, are to be taken properly." How doth this
Flood swell in pride, that to so great a cardinal, so profound a
schoolman, so eminent a doctor, so dirine a coraraentator, so
golden a writer (all which titles are given by the Roman Church
to Cajetan) he vouchsafeth not a look. But indeed he held a
wolf by the ears, and was in a quandary what to do, whether
to keep his hold, or to let him go : if he had taken notice of
his testimony against the Roman Church, either he must have
disparaged the Cardinal, or given his Trent faith a grievous
wound. To the eighth. Durand' s words are plain enough to prove
that the conversion of bread into the body of Christ, is wrought
by the virtue of Christ's benediction before he uttered the
words, " This is my body." " He blessed (saith he) the bread by
his heavenly benediction, and by rirtue of the word, whereby
the bread is turned into the substance of Christ's body."f
* Cajet. in 3. p. Tho. q. 75. dico autem ab ecclesia cum non appareatei
EvangeUo coactivum aliquod ad intelUgendum hsec verba propriJ quod
evangelium, non explicavit express^ ab ecclesia accepimus, viz. con-
versionem panis in corpus, [p. 130. col. 1. Venet. 1612.]
+ Benedixit benedictione coelesti, et virtute verbi qua convertitur panis
in substantiam corporis Christi. Dur. rat. c. 41. num. 14. [p. 109.
Venet. 1599.]

OF TRANSUBSTANTIATION. 209
Yea, but saith Flood, he addeth, " We bless, ex ilia virtute
quam Christus indidit verbis, we bless by that power or rirtue
which Christ hath given to the words," true : verbis benedic-
tionis, not consecrationis according to Durand's mind, by that
power which Christ gave to the words of benediction going
before, not those words which you call the words of consecra
tion ensuing after, viz. " this is my body," which words yet
Durand there rehearseth not to prove the conversion to be
wrought by them, but to prove Christ's body to be truly
there. To the ninth. Though the form of consecration raay be
called a benediction for the reason alleged by the spectacle-
raaker ; yet it is certain that Odo Cameracensis distinguisheth
the one from the other,and ascribeth the conversion of bread into
Christ's body to the rirtue ofthe precedent benediction, and not
of the subsequent consecration : " Christ blessed the bread, he
raade it his body, that which before was bread by his blessing is
made flesh ; for he would not have said after he had blessed
it, ' This is my body,' unless by blessing it he had made it his
body."* Yea, but Flood threateneth to bring a place out of
Odo expressly to the contrary, which is this,f " Take away the
words of Christ, and take away the sacraments of Christ, wilt
thou have the body and blood of Christ made, put thereto tho
word of Christ :" but which word of Christ ? for therein is the
cardo gMe«ijom"s, whether the word of benediction going before, or
the word of consecration foUowing after ? In Odo's judgment
by the word of benediction ; for he saith benedictione factus
est caro, " by blessing it became flesh," and that before he
uttered the words, " this is my body ;" which in Odo's appre
hension as we heard before, could not be true : unless bread
had been turned into Christ's body, before he pronounced
them. To the tenth. Here Johannes de Riris, or John of the
Flood speaketh very disgracefully of his Father Christopherus
de capite fontium, " Christopher of the head of the fountains :"
nay, to a most reverend father, the Archbishop of Csesarea; for
the Archbishop of Csesarea's book, saith he, De correctione
* Odo Camerae. in Can mis. dist. 4. benedixit, suum corpus fecit qui
prius erat panis benedictione factus est caro, non enim post benedictionem
dixisset, hoc est corpus meum, nisi in benedictione fieret corpus suum.
t Odo Camera, expos, in Can. miss. dist. 5. toUe verba Christi, non
fiunt sacramenta Christi, vis fieri corpus, et sanguinem, appone Christi
sermonem. [distinct, iii. p. 557. tom. 6. Paris. 1589.]
VOL. V. P

210 OF TRANSUBSTANTIATION.
Theologia Scholastica; " I do not so much as look into him,
but remit it to the Roman Index, where you shaU find this hook
by you here cited forbidden, and even the arrogancy ofthe title
sheweth it to deserve no better a place." The Bonasus* when he
is hard followed casts dung in abundance on the pursuer, and
brayeth hideously ; so doth J. R. cast filth, and raU downright,
when he is so hard pressed with a testiraony that he hath no
thing to reply. The Roman Index Prohibitorum Librorum is to
Flood like the philosopher's pon asinorum in all extremities he
flieth to it. But what is this Index to us ? he might as well
aUege the Turk's Alcoran against the Knight. This Index of
prohibited books deserveth not only a prohibition, but a purg
ing by fire. For in the first rank we find the Holy Bible
translated into yulgar languages to be set, and after them most
of the prime and classic writers, almost in all professions.
There is nothing so easy as to prohibit this or any other book :
but unless our adversaries back this Papal prohibition with de
tection of errors and heresies contained in such books, and a
soUd confutation thereof; this tyrannical prohibition of the
works of authors vrill prove an evident conviction, that they
forcibly smother that truth, the light whereof dazzleth their
eyes. Yea, but saith Flood, there is a gross historical error,
in that he saith, that in that opinion of his, both the Council
of Trent, and all the writers did agree till the late time of
Cajetan, as if Cajetan were since the Council of Trent. No
historical error at all in the archbishop, but a frivolous earil
in Flood. For he saith not that the Council of Trent was
before Cajetan, but that the Council of Trent, and all writers
(before it also) did agree till the late time of Cajetan. Yea,
but the Knight maketh Cardinal Cajetan, and the Archbishop
of Csesarea his two champions against the words of consecration,
as if they did both agree in the same, whereas here the arch
bishop saith quite contrary, " that all are for him but only
Cajetan." A ridiculous sophism, ex ignoratione Elenchi : the
Knight allegeth both Cardinal Cajetan, and the Archbishop of
Csesarea against the words of consecration, but not ad idem,
not to prove the same conclusion ; he allegeth Cajetan to prove
that there is nothing in the words hoc est corpus meum to
enforce transubstantiation ; but the Archbishop of Csesarea to
prove that the supposed conversion is made, not by the words
* Solinus, u. 43. Bonasus Tauri similis si insequantur Agasones, vehe-
mentiiis fimum emittit per tria jugera et quicquid tangit Urit.

OF TRANSUBSTANTIATION. 211
of consecration, " This is my body," but by the precedent
words of benediction, and this he proveth against all Papists
strongly after this manner ; " Unless before Christ]uttered those
words, ' this is my body,' his body had been made of bread,
this proposition had not been true, ' this is my body,' for
when Christ said, take ye, eat ye, if at that time the bread by
benediction were not changed, it will foUow that Christ did
command his disciples to take and eat the substance of bread,
and so we must deny the article of transubstantiation;"*
therefore, saith he, (certo certiu.s constat Chiistum, non soliim
per ista sola verba non consecrdsse, sed ne quidem ilia partem
aliquam fuisse consecrationis quamfedt), "it is raost certain
that those words were no part ofthe consecration ;" and this he
proveth to be the opinion of all the ancient Fathers by the
name of Justin Martyr, Dionysius, St. Augustine, Hesichius,
St. Jerome, Gregory, Ambrose, Rupert, Alquine, Bernard,
Scotus, Landulph, Peter de AquUa, Pelbert, and others.
To the eleventh. The Knight allegeth not Salmeron's
opinion, but his relation of the opinion of other men : and
although his credit be cracked with Protestants, yet it is whole
with Flood and his fellow Jesuits : as Chamierus on the con
trary, his credit is good vrith Protestants, though none vrith
Pontificians. Yea, but saith Food,f Chamier discovereth the
Knight's bad deaUng, I would fain know how, or wherein
how ? by the spirit of prophesy ? or by some letter sent to the
Knight after Chanuer's death ? for Chamier was dead many
years before the Knight wrote. Were he alive what bad deal
ing could he discover in the Knight, who out of him truly and
sincerely relateth the words of Salmeron the Jesuit concerning
the Grecians in these words, J " Seeing the benediction of the
Lord is not superfluous or vain, nor gave he simply bread ; it
foUoweth that when he gave it, the transmutation was made,
and those words. This is my body, did demonstrate what was
contamed in the bread." What fault findeth he in this aUe
gation? If the Greeks had no such opinion, or Salmeron re
lateth no such thing, the blame must Ught between Salmeron
and Chamier ; howsoever the Knight is free. For he truly
quoteth Chamier, neither dare Flood say that Chamier mis-
quoteth Salmeron ; for, saith he,§ "Though I found not this
* Christoph. de correct, theo-scholast fol. 11. 41. usque ad 63. nisi priiis
quam ista verba diceret Christus corpus suum ex pane factum erat, ista
proposito non fuisset vera, hoc est corpus meum, &c. fol, 23.
t Page 162. } Cham, de Euchar. 1. 6. ^. 7. § Page 161.
P 2

212 OF TRANSUBSTANTIATION.
place in hira, yet I will not say but it may be there." Let
this spectacle-maker put on a better pair of spectacles, and he
shall plainly read the words alleged out of Salmeron in the place
quoted by Chamier.* The geese in the Capitol, if they cackled
without cause, were to be beat for it ; and the dogs to have their
legs broken, if they barked when there was no suspicion of a
thief approaching ; some such like punishment they deserve in
TuUy's judgment, who lay foul aspersions upon others without
anv colour of proof or semblance of truth.
To the twelfih. At the Knight's allegation out of Bellar
raine, Flood here nibbleth, but can no where fasten his tooth,
he excepteth at the changing of the singular number into the
plural, and translating Scriptures for Scripture, and the most
learned and acute raen, such as Scotus, for raost learned and
acute men. It seeraeth this Jesuit is descended of the race of
Domitian ;f whose greatest exercise was all day to strike at flies
with a sharp iron bodkin : read Scriptures in the plural, or
Scripture in the singular, or most acute, or the most acute, the
confession of Bellarmine maketh still altogether as strongly
against the grounding of transubstantiation on Scripture.J
" Scotus saith, that there is no place of Scripture so express
(viz. for transubstantiation), which, setting aside the declaration
of the Church, evidently enforceth a raan to adrait it. For,
though the Scripture, viz. that text of Scripture brought by
hira to prove transubstantiation, seemed to be so plain as to en
force a man not refractory to believe it ; yet it may be doubted
whether that text, viz. Hoc est corpus meum, be clear enough
to enforce it, seeing raost learned and acute raen, such as
Scotus was, thought otherwise." If it may be justly doubted
whether the text, "This is my body," infer transubstantiation,
why do our adversaries blame us for doubting of it ? If sharp-
sighted Scotus, and other most learned and acute men, thought
the text enforceth no such thing : let our adversaries give us
leave to prefer their opinion before the judgment of Flood and
others, neither so learned nor so acute.
To the thirteenth. The Knight regarded not at what
* Cic. Orat. pro Rose. Amerino. t Sueton. in Domitian,
X BeUar. de Euchar. 1. 3. c. 23. Dicit Scotus non extare locum uUum
scripturse tam expressum, ut sine ecclesife declaratione evidenter cogat tran
substantiationem admittere : atque id non est omninb improbabile : nam
etiamsi scripturae nobis tam apertse videantur, ut cogant hominem non pro-
tervum : tamen merito dubitari potest cum homines doctissimi et acutis-
simi qualis imprimis Scotus fuit, aUter sentiant. [p. 337. tom. 3. Prag. 1721.]

OF TRANSUBSTANTIATION. 213
Alphonsus k Castro airaed, but he took up his arrow where he
found it, and shooteth it agaiust your Trent doctrine. " Of the
transubstantiation (saith he),* of the bread into Christ's body,
there is rarely or seldora any mention made in ancient writers:"
What doth J. R. answer hereunto ? "Alphonsus (saith he)
saith true, and the Knight raost false. For though of transub
stantiation there be no raention, yet of the conversion of the
bread into Christ's body tliere is most frequent mention ;"f
read my riddle, what's this? " Rare raention of transubstan
tiation, but not rare mention of the conversion of the bread into
Christ's bodj'," Pugnantia te loqui non vides ? Is not this a
flat contradiction ? I would fain know, what difference there
is between transubstantiation and the conversion of the sub
stance of bread into the snbstanceof Christ's body in the sacra
ment. Neither can the Jesuit free himself here from uttering
an evident contradiction in the same sentence, by saying, that
Alphonsus speaketh of the word transubstantiation, not of the
thing itself For Alphonsus there speaketh of things not of
words, as Flood himself confesseth in the same page five lines
after, saying, " That Alphonsus's drift in that place is to shew
that, though there be not much raention in ancient writers of a
thing or plain testiraony of Scripture, that yet the" use and
practice of the Church is sufficient, bringing in, for instance,
the point of transubstantiation and procession of the Holy
Ghost." See here Alphonsus speaketh not of the word transub
stantiation, but of the point or thing itself; and of this thing
or point, he saith, " there is rare or seldom mention in ancient
writers." To the fourteenth. Neither Scotus nor Yribarne speak of
the interpretation of the words, " This is ray body," nor of
the manner of the deUvery of the doctrine of transubstantiation
in former times, but de dogmate fidd, of a doctrine of faith,
which they expressly deny transubstantiation to have been, and
what they say may be confirmed by Flood's own answer in this
place. For if transubstantiation in former ages was not plainly
delivered, as he confesseth, p. 167, it could not be then dogma
fidei, or de substantd fidei, any doctrine of faith. For all doc
trines of faith are plainly and evidently set down in holy Scrip
tures, as St. Augustine and St. Chrysostora jointly teach. As for
* L. 8. con. hseres. verb, indulg. de transubstantiatione panis in corpus
Christi rara in antiquis scriptoribus mentio rara, &c.
t P4ge 164.

214 OP TRANSUBSTANTIATION.
the passage alleged by Scotus out of St. Ambrose, it is fully
answered and retorted by Andrew Rivet, Mr. Gataker, and'
others ; whereunto I think fit to add nothing, but that Sco
tus in the place alleged, speaketh not confidently of St. Am
brose that he held the doctrine of transubstantiation, but that
in words he seemed to favour that opinion.*
To the fifteenth. Albeit St. Augustine in the place alleged
by the Knight, speaketh not expressly against your carnal pre
sence, yet by consequence he quite overthroweth it ; for if the
unbelieving Jews in the desert and Judas in the New Testa
raent died spiritually, after they had received the sacrament,
it followeth that neither the one nor the other in St. Augus
tine's judgment received Christ's true fiesh, " which whosoever
eateth shall live for ever." Again, it followeth that the true
flesh of Christ cannot be eaten, but by faith only; and doth
not this make much for the Knight ? Yea, but saith the
Jesuit, with due reverence be it spoken to St. Augustine's
authority, Maldonat's interpretation is more suitable to the
text and discourse of our Saviour in the whole chapter than
that of St. Augustine. And with due reverence be it spoken
here, Flood and Maldonat, two Jesuits, like mules, in the
Latin proverb, mutuum scabunt, "scratch and claw one the
other :" but let any man examine the interpretation of Maldo
nat and that other of St. Augustine's, and apply thera both to
the words of Christ, and his main scope and drift in that sixth
chapter, and he will find St. Augustine's discourse in that
tractate to be pure gold ; and Maldonat's gloss to be dross or
alchemy, stuff which will not endure the fire.
To the sixteenth. Gregory de Valentiaf " concludeth" not
" roundly with heretics" (as Flood speaketh), but dealeth very
* BeUar. 1. 3. de Euch. c. 23. [tom. 3. p. 337. Prag. 1721.] unum
addit Scotus, etc. quod ante Lateranense concUium Transubstantiatio non
fuit dogma fidei. Yrib. in 4. dist. 11. q. 3. disp. 42. [p. 408. Cffisar.
1614.] in primitiva ecclesia de substantia fidei erat corpus Christi sub
speciebus contineri : tamen non erat de fide substantiam panis in corpus
Christi converti. Aug. de doct. Christ. 1. 2. c. 9. omnia quae continent
fidem, et mores in UUs inveniuntur quse apertfe posita sunt in scriptura.
Chrysost. in 2 ad Thess. hom. 3. manifesta sunt iu divmis Scripturis
quaecunque sunt necessaria. Rivet. Cathol. orthod. q. 18. 138. Gat. dis
course of Tran. pag. 60, 61. Scotus 4. Sent. dist. 11. ad hoc multum ex-
pressfe videtur loqui Ambrosius.
t Greg, de Val. de trans. 1. 2. u. 7. minime mirum est si unus aut alter,
aut etium aliqui e veteribus minime considerate, et recte hac de re sen
serint. [p. 514. Lutet. Paris. 1610.]

OF TRANSUBSTANTIATION. 215
"squarely," confessing in effect that Gelasius and Theodoret are
against transubstantiation. Yea, but (saith Flood), BeUarmine,
Suarez, and Valentia himself bring other substantial answers
to those Fathers. Very substantial answers indeed, that by
substance are understood accidents like to the gloss in the
Canon law, statuimus, id est, abrogamus, et quo magis id est,
quo minus. The words of Theodoret are, that " the mystical
signs after consecration do not go out of their proper nature,
but continue in their former substance, shape, and figure, and
may be seen and felt as before." How doth the Jesuit think
you expound these words? Theodoret speaketh not, saith he,*
of the substance of bread, as if that did remain, but he only
saith that the accidents reraain in their own substance, that is,
" their own entity, nature, or being, which to them is not acci
dental, and therefore may be termed their substance ; for it is
plain that accidents have a certain being of their own, different
from that of their subject wherein they inhere or rest. I grant
that it is plain they have : but it is as plain, or rather plainer,
that Theodoret in that place by substantia, understandeth no
such thing. For in this very dialogue he exactly distinguish
eth between substance and accidents, and teUeth us that by
oviria, or substance, he means not accidents, but substance
properly so taken, saying, " we call a body a substance, but
health and sickness an accident."f Besides that which he here
calleth 'signum mysticum, he in this very dialogue termeth
donum oblatum, the gift offered, et cibum ex seminibus, bread
made of seeds ; and afterwards, a thing visible and tangible :
but who ever heard of accidents without a subject offered to
God for a gift ? or that dimensions, or colours, or figures are a
" nourishment made of seeds," or that accidents without a sub
ject " can be felt ?" Again, it is erident and confessed by all,
that accidents properly so called have not shape or figure. For
that implies that the accidents should be one thing, and shape
and figure another; whereas shape and figure are mere ac
cidents theraselves. Lastly, if Theodoret had thought that
the substance of bread and wine ceaseth, and is changed into
the very body and blood of Christ, and that the accidents
thereof only remained, Theodoret had not " taken" the heretic
"in his own net," by retorting a similitude drawn from the
sacrament upon him ; but the heretic had taken Theodoret
after this manner : " It is granted by us both, that the body
* P. 175. t Theod. Dial. 2. c. 22.

216 OF TRANSUBSTANTIATION.
of Christ after his ascension is so changed, as the sacred sym
bols after consecration ; but the sacred symbols are so changed,
that in the eucharist there remaineth only the outward shape
and form of bread, and not the real substance; ttierefore
Christ's body after his ascension is so changed, that the shape
and form of flesh remaineth, and not the very nature and sub
stance." Yea, but saith Flood,* "Theodoret speaketh of
soraething which is wrought or made by consecration, and
which is understood and adored. What is this that is made
here ? not the accidents, for they remain the same ; not the sub
stance of the bread, for that was before ; neither is that said
to be believed, much less adored." I answer briefly ; of bread
that was before comraon, a holy sacraraent of Christ's body
and blood is made, and believed and reverenced as a most
sacred mystery; as when wax was made a seal, or buUion the
king's coin or money, the substance is not changed, but the
use, significancy or efficacy ; so in the sacrament, according to
the mind of 'Theodoret, there is a change made, but acciden
tal only, not substantial.f
To the seventeenth. Cardinal Cusanus is not produced by
the Knight as a witness speaking plain against transubstantia
tion ; but as " lisping" soraething to that purpose, not as main
taining professedly consubstantiation ; for that had not heen
safe for him, the Roman Church from whom he held his car
dinal's hat determining the contrary, but yet secretly favour
ing that opinion : his words are, " that some ancient divines are
found to have understood by the words, ' This is my body,' the
bread not to be transubstantiated, but to be over-clothed with
a more noble substance. "J Had he held transubstantiation
an article of faith, he would have branded those who held the
contrary with a note of heresy, and not said " some ancient
dirines ;" but some old heretics thought, " that the words,
' This my body,' implied not transubstantiation, but rather a
kind of consubstantiation." As for that error of the printer in
the marginal quotation at which the Jesuit glanceth, as if the
Knight had mistaken libros exdtationum for exercitiorum or
exerdtationum. I answer, the error is as happy as that in the
Cologne edition of St. Cyprian, cessat error Romanus, for enw
* Of this see more iu the Romish Fisher held in his own Net, p. 144.
t Theod, ibid, non mutans naturam sed naturae adisciens gratiam.
X Excit- lib. 6. si quis intelligeret panem nontransubstantiari, sed super-
vestiri nobiliori substantia. Prout quidam veteres Theologi inteUexisse re-
periuntur.

OF TRANSUBSTANTIATION. 217
humanus ; and that in Platina, nisi qui duarum partium ex
carnalibus integra suffragia tulerit, for Cardinalibus ; or that
of the printer of Ingoldstadt, Wolfeum conata summo nixum
esse primam toties ecclesia sedem occupare, et vanitatis sacer
dotalis fastigium conscendere, for unitatis. For indeed those
books of the Cardinal are no other than the exercise of his
reader's patience, or at the best, of his own wit or imagina
tion.* To the eighteenth. For WickUffe and the Waldenses, the
Knight insisted not upon their testiraony, though well he
might (for they were raost eminent professors of the truth,
and most free from those foul aspersions which their sworn
enemies and bloody persecutors cast upon them) ; because his
purpose was in this chapter as he professeth in the title, vos
vestris gladiis jugulare, to cut your throat with your own
swords, and condemn you out of your own mouth, as Christ
doth the evil servant in the Gospel. It is true, Wickliffe was
condemned for an heretic in the Council of Constance many
years after his death, and barbarous inhumanity was also ex
ercised upon his bones. Yet will it follow no more from hence
that Wickliffe was an heretic, that Jeremiah was a false pro
phet, or Christ and his Apostles false teachers, because they
were conderaned by councils of priests. And of all Councils,
that of Constance carries the least credit, because it is not only
condemned by all the Reforraed Churches, but by the Roraan
Church itself, and the decrees thereof repealed in later Coun
cUs. Touching the Waldenses what the Jesuit here writeth
of thera he confirmeth by no testimony, and the contrary may
be demonstrated out of Orthwinus Gratius, and the history
and confession of the Waldenses lately set forth out of authen
tical records in French. f
To the nineteenth. The Jesuit's answer to Durand con
cerning the " material" part of bread remaining in the sacra
ment, but not the substance, implying that the " raaterial"
part of bread, and the substance are different things is not
" raaterial" nor true. For though the raaterial part of any
substance be a distinct thing, both frora the form and the com-
positum : yet is it a substance, and hath accidents inherent in
it. For according to the axiom of the metaphysics, ex non
* Plat, in vit. Clement. Sander. 1. 1. de schism. Aug. Or in Garnet's
Apology by Eud. Johann. robustioribus est proponendus hie cibus Olidus
for Cibus Solidus. t Histoire des Vaudois.

218 OF TRANSUBSTANTIATION.
substantiis non fit substantia, a substance or substantial com
pound is not made or composed of " non" substances. Since
the whole is not distinct really from all the parts united toge
ther, the corapound cannot be substantial, unless the parts of
which it consisteth be substances. Durand, therefore, affirm
ing that the "raaterial part ofthe bread reraained in the
sacrament after consecration," held that some part of the sub
stance of bread remained, and therefore the Knight no way
wrongeth Durand, but Flood the Knight. If Durand held that
the whole substance of the bread was turned into the body of
Christ according to your Trent decree, why doth Cardinal
Bellarraine censure his doctrine as heretical ; if he taught not
that the whole substance was converted, he must needs hold
that some part of the substance reraained as it was before,
which is all the Knight chargeth hira vrith. As for that the
Jesuit addeth to salve the matter, that he acknowledgeth all
others to be against hira in this point,* let hira put on his
" spectacles" and read the place again, and he shall see there
are no such words.f Only I find quest. 3, this raodest pa
renthesis salvo meliori judicio. Which indeed are respective
words befitting a raodest man : but no way amounting to a
confession that his opinion in that point was singular, and
that all others were against him, which notvrithstanding Flood
puts upon him.
To the twentieth. Touching Gaufridus and Hostiensis cited
by the Knight out of Durand, J it is evident that howsoever
they raight peradventure incline to that which the Roman
Church deterrained, viz. the second opinion that " the bread
doth not remain, but is changed," yet they no way condemn
the third opinion, viz. the " substance of bread remains, and
is together with the body of Christ." For as Durand well
noteth, they call it an " opinion," not an " error," or an
" heresy ;" neither do they say it is to be reproved, but let it
pass without any censure, which they would not have done if
they had held transubstantiation to be a doctrine de fide to be
believed of all upon pain of daranation.
To the twenty-first. Cuthbert Tunstall§ was a bishop, and in
great esteera among all the learned in his time, and therefore
not Ughtly to be fiUiped off, and slighted by a priest and
* DeEuch. 1. 3. c. 13. [p. 321. tom. 3. Prag. 1721.]
t Durand. in 4. sent. dist. 11. q. 1. [fol. ccclxi. Paris. 1508.]
t In 4 sent. dist. 10. q. 1. n, 13. [fol. ccclvii. Paris. 1508.]
§ In his Epitaph in Lambeth chancel he is styled Aureus iste Senex.

OF PRIVATE MASS. 219
Jesuit de face vulgi, by saying that the matter is not great,
whether Tunstall said that for which he is alleged or no, be
cause one single author or two contradicted by others, carrieth
no credit. For I find not that he is contradicted by any. His
words are these, " Of the manner and means of the real pre
sence, either by transubstantiation, or otherwise perhaps it had
been better to leave every man that would be curious to his
own conjecture, as before the Council of Lateran it was left
free."* Neither did that learned Bishop of Durham ever re
tract this opinion. For Mr. Bernard Gilpin, a holy raan, and a
kinsman of the bishop, affirmeth that the bishop his diocesan
often told him that " Innocent III. had done very unadvisedly
in that he had made the opinion of transubstantiation an
article of faith." Neither do we find that any in his days or
since before Flood, taxed this bishop for this his opinion.
To the twenty-second. None more slight raen of worth
than those who want it. Erasmus wUl live both in his own
works and in the writings of the ancient Fathers, and other
classic authors corrected and set forth by him, when a thou
sand Floods, and Leoraelii, and Daniels a Jesu shall be buried in
perpetual oblirion. Erasmus was in great esteem with Arch
bishop Warhara, and Sir Thoraas More Lord Chancellor of
England, and divers bishops, yea and cardinals also beyond
the sea, and what Tully spake of Aristotle may be truly said
of hira, " there is in his writings, aureum flumen ;"f but in
the Jesuit his adversary, lacus averni.X

Concerning Private Masses.
Spectacles, paragraph 3. a pag. 187. usque ad 199.
"Our Saviour's words, 'take ye, eat ye,' raake nothing
against private Mass, for Christ there spake to all his Apostles,
who did all eat : and out of that place a raan might as well
say that all must coramunicate that are in the Church at the
same time as two or three.
" St. Paul's words where he inriteth Christians to imitate
him, are meant of chastening the body, fasting and praying,
and the like, in which Protestants follow him not, and if the
words be extended to the sacrament, Catholic priests imitate
* Tunst. de Euch, 1. 1. p. 46. de modo quo id fieret fortasse satius erat
curiosum quemque reUnquere conjecturae sicut liberum fuit ante concUium
Lateranense. t A golden river. } A hellish lake.

220 OF PRIVATE MASS.
St. Paul therein, because they are ready to communicate with
all such as come worthily to receive, but the Knight must
prove that St. Paul would not say mass unless others would
communicate vrith him, or that he teacheth that other priests
must not.
" Where St. Paul, 1 Cor. xi., coraraandeth the people to
tarry one for another when they came together to eat he
speaketh to the people, who raade the suppers called agape, as
is plain by the text wherein he reprehendeth the abuses that
were comraitted, as that sorae did exceed, others did want,
some were drunk, some went away hungry, which could not
pertain to the blessed sacraraent ; besides the distribution of
that belonged to the priests not to the people who are here
instructed and reprehended for their manner of making their
suppers. " The cup of blessing is called a coraraunion, because it
uniteth us to Christ our head, and also araong ourselves, as
raembers of the same body, and though it do this most per
fectly when it is also received sacramentaUy, yet riot only so,
but it doth the same also in sorae raeasure being spiritually
received : and as this union may reraain araong us members,
though every one araong us do not receive every day ; so it
may also remain between us and the priest, though he say
mass, and we not receive. If this arguraent of the Knight
were good, it would follow that not only sorae, but that aU the
people must receive together with the priest.
"The CathoUc doctors cited by the Knight say indeed that
it was the practice of the Priraitive Church to communicate
every day with the priest, but they say not that it was of ne
cessity so to do ; nay, some of them, as Bellarraine and Du
rand, prove raanifestly that there was no such necessity or
dependence of the priests celebrating upon the people's com
municating, that they might not celebrate unless the people
did communicate. For St. Chrysostom saith of himself that
he celebrated every day, though there were no body to partici
pate vrith him.
" The Council of Nantes forbidding priests to celebrate
alone, speaketh only of not saying mass all alone, vrithout one
or two to answer ; to whom the priest may seem to speak when
he saith, Dominus vobiscum, and the like ; but what's this to
saying mass without some body to communicate with him ?
" "The CouncU of Trent doth not bless and curse out of the
same raouth, or approve or conderan the sarae thing, when it
coramendeth sacramental communion of the people together

OF PRIVATE MASS 221
with the priest, and yet condemneth those who say private
masses are unlawful. For it is one thing for the Council to
wish that the people would communicate, because to hear mass
and receive withal will be more profitable : another to say, that
if there be nobody to communicate such a mass is unlawful,
or that the priest must not say mass.
The Hammer.
The Jesuit's answer to this section of the Knight, wherein
he impugneth private mass by four texts of Scripture, two
Canons of Councils, and twelve pregnant confessions of Rom
ish doctors, consisteth partly of sophisms, and partly of sar
casms, to both which I purpose to return a short and smart
answer, first by refuting his sophisras, and after by retorting
his sarcasras.
To the first sophistical answer I reply. That the words of
our Sariour, "Take, eat, this is my body,"* were spoken to
all future comraunicants as well as to the Apostles then pre
sent, for they contain in them an institution of a sacrament to
be celebrated in all Christian Churches till the end of the
world, as the Apostle teacheth us from the 23rd to the 28th,
especially at the 26th verse, " as often as ye eat this bread,
and drink this cup, ye shew the Lord's death till he come."f
This the Apostles in their persons alone could not fulfil, for
they lived not tUl Christ's second coraing : they raust of ne
cessity therefore be extended to all that in succeeding ages
should be present at the Lord's supper, who are as much
bound by this precept of Christ to coramunicate with the
priest, or dispenser of the sacraraent, as the Apostles were to
comraunieate vrith Christ himself, when he first in his own
person administered it ; otherwise if the precepts, " Take, eat,
do this in remembrance of me," appertained to the Apostles
only, what warrant hath any priest now to consecrate the ele
ments ? or administer the sacrament ? nay, what coramand
have any faithful at all to receive the communion ? Yea, but
saith the Jesuit, if not only the Apostles and their successors,
but aU the faithful are here enjoined to eat : it would follow that
whensoever the sacrament is administered, all raust corarauni-
cate that are in the Church at the same time. It will follow
that all who are bid to the Lord's table, and come prepared, to
whora the priest in the person of Christ saith, " Take, eat,
• Matth. xxvi. 26. t 1 Cor. xi.

222 OF PRIVATE MASS.
this is my body, ought to comraunieate ; and this was the
custom of the ancient Church as Micrologus teacheth, " We
must know (saith he) according to the ancient Fathers, that
none but comraunicants were wont to be present at the myste
ries,"* and therefore before the coraraunion, the catechumeni
and penitents which were not prepared to communicate, were
comraanded to depart ite, missa est : and we find an ancient
canon of the Roraan Church attributed to Gelasius, " enjoining
all under pain of excoramunication that are present after the
consecration iS finished, to participate of the blessed sacra-
ment."f To the second. The precept of the Apostles, " be ye fol
lowers of rae as I ara of Christ," 1 Cor. xi. 1. is general, and
reacheth as well to acts of piety as charity. As non est distin-
guendum ubi lex non distinguit, so non est restringendwm -ubi
lex non restringit ; as we may not distinguish where the law
doth not distinguish : so we must not restrain where the law
hath no restriction. The Jesuit himself saith, that St. Paul's
imitation is " directed to all," if to all, then to priests ; and
again he saith, " these words come in very fitly to prove that
in all things that appertain unto salvation we should seek to
imitate St. Paul as he doth Christ." And I hope the Jesuit
holdeth the worthy receiring of the sacrament a raatter of sal
vation. I ara sure the Apostle saith, I Cor. xi. " He that
eateth and drinketh unworthily, eateth and drinketh damnsr
tion to himself." But what need we dispute this point any
further ? since the Apostle after he had delivered this precept
in the beginning of the chapter, in pursuit thereof at the 23rd
verse instanceth in the sacrament itself, saying, " What I re
ceived of the Lord, that I delivered unto you, that the Lord
Jesus the same night he was betrayed took bread," &c. Surely
if we are to follow the Apostle in the performance of moral
duties, rauch more of reUgious, and this the Jesuit in the end
is compelled to grant, and therefore addeth for his further
answer, that " Catholic priests do imitate St. Paul in the ad
ministration of the sacrament, because they are ready to com
municate vrith all such as come worthily to receive." Catholic
priests, that is in his language Roraanists iraitate St. Paul in
their mass ; wherein ? and how ? he administered a sacrament,
* De eccles. observ. sciendum juxta antiquos patres quod soli communi-
cantes divinis mysteriis inter esse consueverint.
t Orat. de consecrat. dist. 2. peracta consecratione omnes communicent
nisi malint ecclesiasticis carere liminibus.

OF PRIVATE MASS. 223
they offer a sacrifice : he prayed in a known tongue, they in the
Latin unknown to the people : he acknowledgeth no Lord's
supper where there is not a communion, whereby " many are
made one bread and one body, because they all partake of that
one bread ;"* they say private masses in which the priest bids
the people eat, and drink, but eateth and drinketh all himself :
he speaketh of" breaking of bread," they break none at all : he
commandeth " every one to examine hiraself, and so to eat of
that bread, and drink of that cup," verse 28. They forbid the
laity to touch the cup : and call they this an imitation of the
Apostle ? is it not rather an immutation and riolation of the
Apostle's holy precepts and practice? iu these things they
tread in the Apostle's steps, as the Antipodes do in ours, who
are therefore so styled because their feet and steps are diame-
tricaUy opposite to ours. Yea, but saith Flood, "there are
many things which St. Paul did, and wherein he did desire to
be foUowed, as chastening of his body, fasting and prayer, in
which Protestants are not so well able to prove themselves
followers of him, as Papists can do."f I answer, that although
St. Paul in this place speaketh of no such thing, neither can
his words reasonably be stretched to the chastening and beat
ing down of his body to bring it in subjection, because he
addeth, " As I am of Christ be ye followers of me as I am of
Christ." Now we read not that Christ beat his own body, or
needed to endeavour to bring it into subjection, which was
always so from the beginning : yet let him rightly understand
the Apostle's practice in taming his fiesh, and subduing his
body, and he will find. Protestants as ready to follow him as
any the most austere Papist. For by taming his body he
meaneth not whipping or scourging, which Papists receive by
tradition from the heretics called Flagellantes or the whippers :
nor was his fasting an abstinence from flesh and feeding on
the daintiest fish, and pouring down the sweetest and strongest
wines, but an afidicting his body by watching, continual labour,
and fasting from all kind of sustenance, and such fasts not
only private Christians among us keep often, but our whole
Church in public calamities by the command of suprerae au
thority religiously observeth, and hath reaped singular benefits
thereby. J
* 1 Cor. X. 17. t Pag. 194.
} Acts xxviu. 33. " Ye have continued fasting, having taken nothing,
wherefore I pray you to take some meat, for this is for your health."

224 OF PRIVATE MASS.
To the third. That the precept of St. Paul, "to tarry one
for another when they came to eat," appertaineth to the sacra
ment is evident, first by that he calleth it the " Lord's sup
per,"* which they came together to eat, "when ye come to
gether in one place, this is not to eat the Lord's supper." Now
that by the Lord's supper, not the Agape which were not in
stituted by hira, but the sacrament is raeant, not only St.
Augustine and Cyprian, tract, de ccen. dotn.f and the Fathers
generally quoted by Casaubonus, but Baronius and Gregorius
de Valentia, and the Fathers in the Catechisra of the Council of
Trent expressly affirm. J Secondly, it is evident by the cohe
rence of the Apostle's discourse in this chapter, who having
reproved some abuses in eating the Lord's supper, to set an
edge upon his reproof relateth, verse 23, et sequentibus the
institution of the blessed sacrament, and from thence inferreth,
verse 33 and 34, " Wherefore, my brethren, when you come
together to eat, tarry one for another, and if any man hunger
let him eat at home, that ye come not together to condemna
tion." Yea, but saith the Jesuit, "sorae among the Co
rinthians exceeded others, and some did want, some were
drunk, and some went away hungry, which could not pertain
to the sacrament as every one knoweth." I grant these
abuses could not fall out in the very act of receiving the sacra
ment in which every one had but some part of the consecrated
bread, and a draught also of the holy cup in such a smaU mea
sure and quantity, as they could not be disterapered thereby ;
neither doth the Apostle tax these abuses at the Lord's supper,
but in their own supper which they took before, verse 21, their
disorders in these he sharply reproves, not only as breaches of
the moral law, and acts of intemperance, but also as profana
tion of the sacrament, to which they ought to have come with
a holy preparation before. Yea, but saith the Jesuit, " the
• 1 Cor. xi. 20. t Ep. 118.
X Exercit. 16. sect. 23. Baron. Annal. tom. 1. An. 34. Constat coenam
domini sic enim patres appellare consuevere institutionem sacratissims
Eucharistiae. Greg. Valent. tom. 4. disp. 6. q. 1. puncto 1. fp. 828. tom,
4. Lutet. Paris. 1660.] solet vocari hoc sacramentum coena domini sicnt ap
peUavit Apostolus 1 Cor. xi. et Chrysostomus, hom. 1. de coena dom. quam
sane appellationem tanquam a veteribus patribus usurpatam commemorat
quoque catechismus Romanus. Catechis. Trid. pat. tract, de saeram. Alt,
sanctissimi patres Apostolorum authoritatem secuti coenae etiam nomine
eucharistiam interdum vocarunt, qubd iU& novissimS, caen& salutari myate-
no a Christo domino sit instituta.

OF PRIVATE MASS. 2L';i
distribution of the sacraraent belonged to the priests, not to the
people who are here reprehended for their manner of making
their suppers." I answer, that albeit it appertaineth to the
priests to deliver the sacred elements, and the people to receive
them frora them : yet because the priests cannot give, if none
be to take from thera, the people who either absented thera
selves from the coraraunion, or came not together, but one
after another, are justly reproved, because by this their negli
gence or disorder the sacrament could not be so decently or
solemnly celebrated, as it ought. Now if the Apostle, as the
Jesuit will have it, requireth the people " to tarry one for
another," before they began their feasts called Agape ; how
rauch more think you would he require this duty of expecting
one or the other before they began the Lord's supper? which
is one of the chiefest and most pubhc act and service, whereby
we profess and express the communion of saints. The neglect
of the former duty in not staying for their guests at their
Agape, could be at the most but a discourtesy or incivility ;
but the neglect in the latter, as the Apostle teacheth, trenched
npon their conscience and hazarded their salvation, wherefore
my brethren, saith the Apostle, verses 33, 34, " When you
come together to eat, tarry one for another, and if any raan
hunger, let him eat at home, that you corae not together to
condemnation." To the fourth. The text of the Apostle,* " The cup of bles
sing, which we bless, is it not the coraraunion of the blood of
Christ ? the bread which we break, is it not the communion of
the body of Christ ? For we being many are one bread and
one body ; because we are all partakers of that one bread," —
is pertinently alleged by the Knight against private mass,
which is a "communion without communicants;" much
like to Caesar's monument, which the orator fitly termeth
insepultam sepulturum,f an " unburied burial." How is the
cup of blessing a communion if none pledge as it were the one
the other in it ? how is the bread a communion if it be cora
raunicated to none ? How are the people raade one bread, and
one body by it, if they partake not of it ? I grant the union
between the head and raerabers, and priest and people may
remain though the priest say mass, and the people receive not ;
as likewise it may remain though the priest say no mass, nor
communicate himself, because there are other means of this
communion besides the sacrament : yet because this sacrament
• 1 Cor. X. 16. t Philippica. 1.
VOL. V. a

226 OF PRIVATE MASS.
was ordained principally to confirm this union and com
munion, and from thence taking its name, they who impro
priate a common, and of a public communion make a private
mass, destroy both the name and nature of this sacrament.
Moreover, as the worthy participation of the sacraraent wonder
fully confirmeth : so it was instituted by Christ to represent the
union of the priest vrith the people, which cannot be done in
private masses wherein the priest communicateth alone. For
that representeth rather a distinction and separation of the
priest from the people, than an union. Yea, but (saith the
Jesuit) " if this argument of the Knight were good, it would
follow that not only some, but all the people raust receive
together with the priest, and that the people raust not receive
one without the other." I answer, that it followeth indeed
that all the people that are solemnly invited by the priest, and
come prepared, ought to receive together ; and this the Apos
tle's words strongly enforce, " We being raany are one bread
and one body, because we are all partakers of that one bread,"*
mark it, " all partakers of one bread," and therefore " all one
bread and one body." How can Papists make this argument
good out of their private masses, wherein none partaketh of
the bread, or tasteth of the cup but the priest ?
To the fifth. By the jury of twelve men true and honest in
the Jesuit's account (for they all lived and died in the com
munion of the Church of Rome), all priests that say (I cannot
say celebrate) private masses are cast as transgressors of the
traditions and customs of the Primitive Church ; nay farther
as noveUsts and innovators. For they all testify and that
jointly, that the practice of the Primitive Church is for our
pubhc communion, and against their private masses, "True
(saith the Jesuit), they testify concerning the practice of the
Primitive Church, but they aflirra not that the contrary prac
tice was unlawful : the people then did communicate ordinarily
vrith the priest, but there was no necessity so to do." Admit
this answer were true, that the verdict of this jury passed for
the practice and manner of the Primitive Church, not for any
canon or precept so to do : yet the Knight hath the better of
the cause. For they aU prove that for which he produceth
them, viz. that " by the confession of our adversaries, anti
quity is for us in this point," and that there was a Church
celebrating the Lord's supper as we do, in the first and best
* 1 Cor. X, 17.

or PRIVATE MASS. 227
ages when there was no Church extant in the world, either
maintaining or practising private masses. No man doubteth
but that the constant and uniform practice of the Primitive
Church ought to sway more with all religious Christians, than
any novel constitution or practice of any later Church whatso
ever. If we had nothing but their practice, that alone were of
great moment. Yet we have more, I raean their judgraent.
For since " whatsoever is not of faith is sin," especially in
actions of this nature, their constant and uniform practice in
this kind, may serve as a demonstration to any sober-minded
raan, that what they did, they thought most agreeable to
Christ's institution. But the witnesses depose further, for
some come home to the point of unlawfulness of private
masses. Albeit Cochleus saith no more than that " anciently
the priests and people did communicate together ;" and Duran
dus, " that aU that were present at the celebration of the mass
did every day communicate."* And Bellichus and Microlo
gus, and Tholosanus, and Innocentius III. " that in the infancy
of the Church, aU that were present together at the sacraraent
were wont to coramunicate. "f Yet Odo Caraeracensis goeth
a step farther, saying, " In the Primitive Church they never
had masses without the convention of the people to comrauni
eate together.''^ Justinian addeth to the practice of the
Primitive Church, the present practice of the Greek Church,
backing them both with a good reason, " In ancient times
(saith he),§ which the Greek Church useth at this day of one
loaf of bread consecrated, divers parts were distributed to each
coraraunicant, that by this their coraraunion their union with
Christ might be more plainly expressed." And Hugo out-
strippeth him, II saying, " It is therefore called the communion,
* De sacrifio, Miss. Dur. rat. 1. 4. c. 53. [p. 133. Venet. 1599.] in pri
mitiva ecclesii omnes qui celebrationi missarum intererant communi-
cabant. t BeUith. in explicat can. c. 50. Micro, de eccles. observat. Tolos. de
Kitibus, c. 38. Innocent. 3. 1. 6. myster. mis. c. 5.
X Odo. in expos can. antiquitatiis [Distinct. 2. p. 551. tom. vi. Biblioth.
PP. Paris. 1589.] nuUse missse sine collects, hoc est, csetu aliquo modo
offerentium, et sacramenta participantium agebantur.
§ Justin, iu 1 Cor. x. oUm quod nunc etiam Graeci usurpant, ex uno
eodemque pane consecrate delibatiE particulae singulis tribuebantur ut
meUus unio et conjunctio cum Christo atque apertibs significaretur.
II Hugo de S. Vict, in spec, eccles. post hsec dicitur communio quas sic
appellatur ut omnes communicemus, vel dicitur communio quia in primi
tive ecclesia populus communicabat quoUbet die.
Q 2

228 OF PRIVATE MASS.
to teach-us that we ought all to communicate ofit, or because
the people in the Primitive Church did communicate every
day together." Cassander enforceth the argument drawn from
the name of this sacrament yet farther against private masses,*
" It cannot be said properly a coraraunion, but where some
people are partakers of the same sacrifice with the priest."
And lastly, Johannes Hoffmisterus not only speaketh plainly,
but crieth out against your private raasses,f " The thing itself
doth speak and cry aloud, that both in the Greek and Latin
Church, not only the sacrificing priest, but the other priests,
and deacons, and the rest of the people, or at least some part
of the people did communicate together, and how this custom
ceased it is to be wondered, and we ought to endeavour that it
may be restored again in the Church." Yea, but saith the
Jesuit, Bellarmine and Durand prove by manifest authority,^
that in the Eastem Church in the tirae of St. Ambrose, St.
Augustine and Chrysostom, the people did communicate hut
once a year : and yet St. Chrysostom even there where he
complaineth of the people's coldness, saith of himself, that he
celebrated every day, though there were none to communicate
with him. I answer, that the public and solemn time at which
all were bound to coramunicate in the Eastern Church, was
but once a year, to wit, at Easter : yet did the people in those
days both at other times, and especially when they lay on their
death-bed, receive the communion : which was therefore called
Viaticum morientium. As for St. Chrysostora, it is true that
he " much complaineth of the backwardness of the people in
coraing to the coraraunion, and professeth for his own part,
that he neglected not his duty to celebrate the holy sacra
raent, though he were rauch discouraged therein by the paucity
and rarity of those, who presented themselves at the Lord's
table;" yet I find not that he anywhere saith, that he cele
brated the communion when there was none to participate
with him. For though it raay be at sorae time, especially on
the week days, none of the people did communicate with him :
* Cassand. de soUtar. miss, proprie communio dici non potest nisi plures
de eodem sacrificio participant, [p. 996. Paris. 1616.]
t Joan, citat. Cassand. consult de solit. miss, res ipsa clamat tam in
Gra'ca quam in Latina ecclesia non solum sacerdotes sacrificantes, sed et
reUquos presbyteros, diaconos, nee non et reUquam plebem aut saltem ali
quam plebis partem communicasse, quod quomodo cessaverit mirandum
est, &c. [p. 966.]
X BeUar. lib. 2. de miss, u. 9 et 10. Durandus de hret. 1, 2. c. 4.

OF PRIVATE MASS. 229
yet always some of the clergy, who assisted that action commu
nicated with him ; and therefore the Jesuit's inference, " that
by our doctrine the priest must not say mass once in seven
years, unless the people be so devout as to receive with him,"
is most absurd. For in all coUeges, and cathedral churches,
the priests and deacons communicate every month at the least,
though none of the people sometimes receive with them. But
in parish churches it were a profanation and a mere mockery
to administer the coraraunion without some of the people, to
say, " Take, eat, and drink ye all of this," when there is none
to eat or drink but the priest hiraself, none, I say, neither
laity nor clergyman.
'To the sixth. The canon of the CouncU of Nantes is
mounted against solitary raasses ; and what are solitary masses
but private raasses ? The Fathers in that Council account it
a ridiculous superstition in a priest to say, " The Lord be with
yon, and lift up your hearts," and " We give thanks unto the
Lord," or " Let us pray,"* when there is none to raake an
swer, or present, whora he inriteth to pray with him ; and is
it not altogether as absurd and ridiculous for the priest to say,
as he doth in aU private masses, " Take, eat, and drink ye all
of this," when there is none to eat or drink with hira ?f Neither
will Innocentius' evasion serve the turn, that " we are piously
to believe that though there are no raen present, yet that the
angels accompany thera that pray ;" for neither can the an
gels join in such forms of prayer as are used, " Look upon
our infirmities, and deliver us from fornication and other deadly
sins :" neither is it agreeable to sound divinity or philosophy
to bid angels that are spirits " receive the body and blood of
our Sariour." Here, for want of better answer, the Jesuit
picketh a quarrel with the Knight, for not citing the Council
of Nantes out of any original, but out of Cassander, " beyond
whom, and one or two raore such fellows (saith be), it seemeth
his learning did not stretch."J I vrill repay him in his own
coin ; for the Jesuit himself citeth not the Council of Nantes
out of any original, but out of Bellarmine and Burchard, " be
yond whom, and one or two more such fellows, it seemeth his
learning did not stretch."§ Is it no disparagement for Flood,
a professor in dirinity and a writer of controversies, to cite a
* ConcU. Nan. c. 30. et Cassand. p. 83.
t De myster. missae, c. 15. pie credendum est quod AngeU dei comites
assistant orantibus. [p. 27. Lips. 1534.]
X Flood, p. 197. ^ Page 187. 1. 27.

230 OF PRIVATE MASS.
Canon of a CouncU out of BeUarmine his fellow-Jesuit, and is
it a disparagement for a Knight, no professed dirine, to cite a
canon of a Council out of Cassander, a most learned doctor,
and great antiquary, in high esteem when he Uved in the
Roraan Church ? If the Jesuit answer that he could not cite
the original, because that decree is not now extant in any
Council of Nantes that we have, with one and the sarae answer
he justifieth the Knight as well as hiraself. It is no argument
of ignorance, but rather of faithfulness and sincerity, when a
man cannot corae to the sight of a record himself, to transcribe
it out of others verbatim, who have seen it, and avouch them
for it.
To the seventh. The Council of Trent, like Satyrus in the
poet, "bloweth out of the same raouth hot and cold;" or
like the fountain in St. Jaraes, " sendeth forth at the same
place sweet water and bitter,"* for the CouncU accurseth them
who say private masses are unlawful, and yet wisheth that
there might be no private masses.f It is true that it is one
thing " to vrish that the people would comraunieate, because
to hear mass and receive withal, will be more profitable ;'
another to say, if there be none to comraunieate the priest
must not say mass, or that such mass is unlawful, yet there is
such affinity between these two sayings, that a good argument
raay be drawn from the one to the other. For he that wisheth
a reformation in private masses, or (which is all one) that
of private masses they were made public communions, conse
quently acknowledgeth that private masses are faulty or de
fective ; and if faulty, so far as they are faulty, unlawful.
And thus the indifferent reader may see that the water of
this Flood wants ashes and soap to be mingled with it, lavat
enim non perluit, for it washeth but scoureth not, nor fetcheth
out foul stains in the raass-priest's linen.
Having refuted his sophisms, I come now to retort his
sarcasms. " Tigers, if they hear a drum, grow mad."I In
this section the Knight sounded an alarm, and caused the
drum to beat hard, at the sound whereof the Jesuit, his ad
versary, after the raanner of the tiger, groweth stark mad, and
• James iu. 11.
t c. 6. can. 8. optaret quidem sacro-sancta synodus ut populus qui
astat communicaret, qubd hujus sanctissimi sacrificii fructus uberior
proveniret [p. 147. Paris. 1832.]
} Loemel. spong feles unguentorum fragrautia, et tigres pulsu tympano-
rum in rabiem aguntur.

OF PRIVATE MASS. 231
snappeth at every one he meeteth. First, he faileth upon the
Knight for creating a cardinal, to wit, Hugo de St. Victore,
" of his own free goodness, to make up the nuraber of his
bishops and cardinals."* I answer for the Knight, that he
created no supemumeral cardinal (for he would not usurp
upon the Pope's pririlege) ; but comraitted a sraall error in an
"hue and cry," which was raade after one Hugh instead of
another, yet peradventure it was not the Knight's mistake,
but the corrector's. For Hugh of St. Victor, though he hath
his cardinal's hat in the margin, yet he standeth bare-headed
in the text. " It is called a communion, because it is a com
mon union of priests and people, otherwise (saith Hugo), it
is called a communion, for that the people in the Primitive
Church did communicate every day."f But adrait the Knight
mistook Hugo de St. Victor for Hugo Cardinalis, as Bellar
mine confesseth that many learned men of his own side mis
took Anselmus Laudunensis for Cantuariensis ; yet Flood
should have pardoned or let pass and overseen this small over
sight, because we took him at a worse fault in the like kind in
examining his last section, wherein as I there shewed he
grossly mistaketh Bertram for jElfrick, and a collation of two
authors for a translation of one.
Loripedem rectus derideat ./Ethiopem albus,^ After this
he jeereth at the Knight for saying that the Council of Trent§
vrished well to our doctrine. " What (saith he), have yon
masses. Sir Humfrey ? take heed, it may cost you money ;
an informer that should hear this might catch you by the
back, and bring you in for so many hundred marks as you
have received bits of bread in your Church, which truly might
prove a dear ordinary for you." The orator said well, nihil
tam voluere quUm maledictam, || nothing is so easily cast out
as a contumelious word, and I may add nothing so easily re
turned back. The Knight nowhere saith that we have any
masses in our Church, but only that the Council of Trent
vrisheth well to public communions wherein the people com
municate with the priest, which are not certainly your private
masses : but admit he had said we have masses in our Church,
he might very well have defended this speech by my Lord of
Durham's distinction of Christ's mass and the Pope's mass.^
* Flood, p. 188. t Lynd. Safe Way, p. 42.
X Eras. Adag. § Page 189. || Cic. pro Coel.
H Tho. Mor. episc. Dunelm. 1. nitit. Christ's Mass.

232 OF PRIVATE MASS.
We have Christ's raass at every communion, neither is any
man raerced for being present at it, but for being absent from
it : for masses are not sold with us as they are with Papists,
where there is a price set for dry raasses and wet raasses, for
low raasses and high raasses ; the ordinary was but a groat for
the one and a tester for the other, but now it is raised : and
so to speak in the Jesuit's language, the priest's raasses prove
a " dear ordinary" for the laity. After this raad tiger hath
left the Knight, he fastens his teeth upon our communion
table, calling it an " erapty coraraunion, nothing but a morsel
of bread and a sup of wine ;* and a pretty service and good-
fellow coraraunion. "f Flood is the same full and fasting, in
jest and in earnest, for in both he contradicts himself, which
discovereth an idle and addle brain. If our communion be
" empty," and nothing but a " morsel of bread," and a " sup of
wine," what "good-fellowship" can there be in it? But in
good earnest how can the Jesuit call ours an "erapty commu
nion," which is every way fuU, and fuller than theirs, both for
signs, and the things signified ? For the signs, we have the
substance of bread and wine, they nothing but " hungry acci
dents" and "shows," a bit " of quantity," and a " morsel of
colours," anda " sop of figures :" neither have the laity among
them so much as a " sup of the consecrated cup." For the
thing signified, we teach that all communicants by faith feed
on the very body and blood of Christ, and all that so feed
partake of all the benefits of Christ's passion ; they teach that
infidels and reprobates eat Christ's body, and reap no benefit
at all by it. As for his "good-fellow communion," let him
take it to himself, for Aquinas noteth that " sometimes their
priests are overseen by drinking the liquor in the consecrated
cup," and the cautels of the mass appoint what is to be done
in case " the priest being drunk before cast up the bost."J
As for our communion, there can be no excess, or, as he
termeth it, good-fellowship in it ; for the people have warning
a week at least before to prepare themselves, and they receive
always fasting before, and the quantity is so smaU that it can
not distemper any, which this bon compaignion could not be
ignorant of. But it seemeth he took a cup of vinum theologi-
cum in the tavern before he set pen to paper in this section ;
for beside raanifold contraditions before noted, he termeth in
• Page 190. t Page 199.
X Missal, in cautel. si in casu guise Eucharistiam evomuerit.

OF PRIVATE MASS. 233
it our "communion sacrilegious,"* not considering that they
" sacrilegiously" take the cup from the laity, and that we have
restored it ; and he concludeth the section vrith these words :
" here is enough of such an idle subject." Now the subject,
as appears by the argument of the section, and the title he
putteth throughout, is private mass. Nay, which is a raost
certain demonstration of his distemper, when he wrote this
section, be forgot that he was a priest, and reckoneth himself
among the laity, saying, " the union may remain between us
and the priest, though he say mass and we not receive."f

Concerning the Seven Sacraments.
Spectacles, paragraph 4. apag. 190. -usque ad 242.
" The Knight unjustly chargeth Bellarmine for laying a
foundation of atheism, in saying that if we should take away
the credit of the Roraan Catholic Church and Council of Trent J
(which decreeth the precise nuraber of seven sacraraents) ; the
decrees of other Councils, nay even Christian faith itself might
be called in question, for if such a General Council may err,
tbe Church may err : if the Church may err, the faith which
that Church teacheth raay faU, and consequently there can be
no certainty. St. Gregory the Great, did often say, and write,
that he did hold the four first Councils in the same honour
that he did the four Gospels, which is the same, as to say they
could as Uttle err as the four Gospels. And the Parliament
laws of England give as great authority to those four first
Councils, as St. Gregory doth, acknowledging that for heresy,
whatsoever is condemned for such by any of them, which is in
other words to acknowledge them for a rule of faith, and con
sequently of infallible authority : neither can any thing be said
more against the present Church, and present Council of Trent,
than against the Church at that time, and the Councils of
those tiraes."
" The Knight irapertinently allegeth the testimonies of St.
Paul, Acts XX. 20,§ and Bellarmine 1. 4, d. verb. Dei. All
* Page 199. t Page 197. 1. 1.
X Concil. Trid. Sess. 7. can. 1. BeU. de effect, saeram. 1. 2. c. 25. si
toUamus authoritatem praesentis ecclesise, et prEBsentis concilii, in dubium
revocari poterunt omnium aliorum concUiorum decreta et tota fides
Christiana, [p. 109. tom. ui. Prag. 1721.]
^ You know that I have withdrawn nothing that was profitable, v. 27.
I have not shrunk to declare uuto you the whole counsel of God.

234 OP THE SEVEN SACRAMENTS.
those things are written by the Apostle, which are necessary
for all men, and which they preached generally unto all. For
St. Paul speaketh not of the written Word, but of the doctrine
of Christ by hira preached ; neither doth BeUarmine's saying
help any thing, because though those things which are neces
sary in general for all to know, which are hut few be written,
there be yet many more not written, which are necessary to he
known by some in the Church."
" The Knight in praying that the anathema decreed by the
Council of Trent might fall upon his head, if any Papist could
shew the number of seven sacraraents to have been the behef
of the Church for a thousand years after Christ, is too forward
to draw raalediction upon hiraself ; it will corae fast enough to
his cost. It is an heavier thing than he is aware of to have
the curse of a raother, and such a raother as the Church which
doth not curse without cause, nor out of passion. For as the
Scripture saith, maledictio matris eradicat fundamenta, the
malediction of a mother doth root out the foundations."*
"The Knight's definition of a sacraraent, to wit, that it is a
seal witnessing to our consciences, that God's promises are true,
is senseless, aud without ground, largely refuted by Bellar-
mine,f and proved to be raost absurd. For how can the sa
craraents be seals to give us assurance of his words, when all
the assurance we have of a sacraraent is his word? this is
idem per idem. Besides, what proraises are these that are
sealed ? or if they be sealed, what need we raore seals and sa-
caraents than one ? if there raay be raore, why not seven as
well as two ? Again, how do we see the proraises of God in
the sacraments ? these are but foolish fancies bred in heretical
brains, and so to be contemned."
" The Knight's argument against five of our sacraments, that
in them the element is not joined to the Word, or they have
not their institution from Christ, or they be not risible signs
of invisible saving grace, is frivolous. For confirmation and
extreme unction have the element, and the word, to vrit; oil and
the form : order and penance have institution from Christ, as
is confessed ; in order the patten with an host and chalice with
wine in it is the outward element : in penance humble confes
sion with prayer, fasting and alms-deeds, are the outward
element : in matrimony the bodies of a man or woman are as
much an outward element, as water in baptism : and though
* Ecclesiasticus iii. 11. t BeU. 1. 1. de sac, in genere, c. 14. 16.

OF THE SEVEN SACRAMENTS. 235
matrimony might be a natural contract before the Gospel, yet
was it exalted to the dignity of a sacrament by Christ, and
though it be an holy thing as order is, yet as order is forbid
den to all women, so upon good reason marriage is forbidden
to all priests : because it is good, but of an inferior rank, and
not so agreeable to the high estate of priesthood."
" That St. Ambrose, Augustine,* Chrysostora, and Bede,
teaching that out of Christ's side came the sacraments of the
Church prove no more two than seven sacraments. For they
say not that they were then instituted, or that there were no
more sacraraents instituted, or that other sacraraents did not
issue from thence."
" St. Ambrosef maketh express mention of the sacrament
of confirmation, and of penance, as Bellarmine sheweth : who
also yieldeth a reason why St. Ambrose in his books de sacra
mentis raentioneth no more but three sacraments, because his
intent in that work is only to instruct the catechumens in
those things which are to be done at the time of baptism. For
he neither writeth to the believers of his age, but only to some
beginners, as is manifest by the title of one of his books :
neither doth he there speak of the sacraments which the
Church hath taught and declared, but of the sacraraents which
those beginners that he spake to, had newly received."
" St. Augustine, J in those places where he speaketh of two
sacraraents, restraineth not the nuraber to two only. For in
his first sermon upon the 103rd Psalm, he saith, cast thine
eyes upon the gifts, or offices of the Church in baptism, the
eucharist, and the rest of the holy sacraments : and in his
Epistle J 1 8, having brought in the two sacraraents, baptism,
and the Lord's supper, he added this general clause, and if
there be any thing else commended in canonical Scriptures.
Neither doth the place the Knight citeth out of the third book
de Doctrind Christiand avail him any thing ; for it is plain by
the word dcuti, that he bringeth in baptisra, and the Lord's
supper for exaraple only, which doth no way restrain the
number. Besides, his word in this place is not sacraments as
the Knight citeth hira, but signa signes, which is therefore a
corraption of the Knight's."
* Aug. in Johan. tract. 15 de latere in cruce pendentis lancet percusso,
sacramenta ecclesife profluxemnt. [p. 409. tom. iii. Paris. 1680.]
t L. 2. de saeram. u. 24.
X Respice ad munera ecclesise, munus sacramentomm in baptismo in
Eucharistia, et cseteris Sanctis sacramentis.

236 OF THE SEVEN SACRAMENTS.
" St. Cyprian de ablutione pedum, reckoneth but five
sacraments, not that he thought there were no more ; but that
it pertained not to his purpose to speak of more in that place;
his scope being only to speak of such sacraments as had relation
to our Saviour's last supper, and by ablutio pedum, that
author meaneth the sacrament of penance, as appeareth hy the
words foUowing, for this, O most benign Lord, thou didst wash
thy disciples' feet, because after baptism, which may not he
iterated, thou hast procured another laver which must never be
intermitted."* " St. Isidore, in his first book of Etyraologies cited by the
Knight, doth not so much as intend to speak of any sacrament
at all, but his only intent is to treat of the naraes of certain
feasts, as the title of the chapter sheweth, to wit, of feasts, and
their naraes. Araong which he putteth Christ's supper.
Moreover to shew that St. Isidore held raore than the three
sacraraents the Knight speaketh of, in his second book de
Ecclesiast. offic. c. 16. and 1. 23. c. 19, he raentioneth two
raore, penance and matrimony."
" Alexander Hales in the place alleged by the Knight, saith
not, that there are no more than four sacraraents, but on the
contrary, concludes. Par. 4. q. 5. n. 7. art 2, that there be.
neither more nor fewer than seven sacraments ; it is true
indeed that Hales was of opinion that the forra and matter
which we now use in the sacrament of confirmation were not
appointed by our Saviour, but by the Church in Council,
at Melda : but this Hales saith, sine prajudicio, that is with
leave, not stiffly nor arrogantly maintaining his own opinion."
'* Hugo de Sancto Victore excludeth not penance from being a
sacraraent. For in his twenty-third chapter he calleth penance
the second board after shipwreck, and saith, that if any man
endanger his cleansing, which he hath received by baptism, he
raay arise and escape by penance. Moreover, the same Hugo
in his Glass of the Mysteries of the Church saith, that there
are seven principal sacraraents of the Church, whereof five are
called general, because they belong unto all, to vrit, baptism,
confirraation, eucharist, penance, extrerae unction ; and two
special, to wit, matrimony and order." f
* Cyp. de ablutped. propter hoc benignissime Domine pedes lavas disci-
pulis quia post baptismum quem sui reverentia iterari non patitur, aliud
lavacrum procurasti, quod nunquam debeat intermitti.
t c. 12. Septem sunt principalia ecclesise sacramenta, &c.

OF THE SEVEN SACRAMENTS. 237
"Although BeUarmine denieth that extreme unction can be
deduced out of the last of St. Mark : and Cajetan out of the
first of St. Jaraes, and although Hugo and Peter Lombard, and
Bonaventure, and Alensis, and Altisiodorensis deny it to be
instituted by Christ : yet none of them all deny it to be a
sacrament." " Bessarion the Cardinal, saith not that there are but two
sacraraents ; for he was a great raan in the Council of Florence,
wherein seven sacraments are precisely taught : but that we
find these two sacraments expressly delivered, and that we find
none other, and none of the rest so delivered, that is, so
plainly." " Soto, though he denieth that ordination of bishops is
truly and properly a sacrament: yet he denieth not the sacra
ment of order in the Church."
" Durand saith indeed, that matrimony is not a sacraraent
univocaUy, agreeing with the other sex : but aU acknowledge it
to be an error in him, and dirines of his own time did note it
for such, though the raatter then were not so clearly defined."
" Cajetan saith indeed, that the prudent reader cannot infer
out of the words of St. Paul, Ephes. 5, hoc est magnum sacra
mentum, that raatriraony is a sacraraent : yet he denieth it not
to be a sacrament. For though it be not inferred from that
place, it may be inferred from other; or if neither frora that
nor other, yet it raay be deduced out of tradition."*
" Canus telleth us that the divines speak so uncertainly ofthe
matter and form of matrimony, that he should be accounted an
unwise man, who in so great differences of opinion, would take
upon hira to establish any thing certainly: yet he denieth not
matrimony to be a sacrament. For these are his words, if the
Lutherans argue that marriage administered with sacred cere
monies, sacred matter, sacred form, and by a sacred minister,
as it hath ever been administered in the Roman Church, even
from the Apostles' time; if I say they argue that this is not a
sacrament of the Church, then let a Catholic answer confidently,
let him defend stoutly, let him gainsay securely.''
" Vasques doth not say, that raatriraony is not a sacraraent
properly so taken: but that St. Augustine speaking of raatriraony
* Locor. Theol. 1. 8. c. 1. si Lutheram de hoc matrimoniorum genere
disceptare voluerint, intelUgant se in scholae disceptationem incidisse, nee
oportere catholicnm ad eorum argumenta respondere ; sin verb argumenten-
tur matrimonium cum sacris ceremoniis administratum Sacramentum eccle
sise non esse tunc catholicus respondeat fidenter, secure contra pugnet.

238 or THE SEVEN SACRAMENTS.
doth use the word sacrament but in a large sense : this is true,
but it is but Vasques' private and singular opinion, not in a point
of faith, but only in the meaning of one Father, in the use of
a word, and in this his opinion he is contradicted by other
Catholic dirines."
" Bellarmine saith that the sacraments signify three things,
one thing past, to wit, the passion of Christ ; another thing
present, to wit, sanctifying grace, which they work in our
souls ; another thing to come, to wit, eternal Ufe. The signi
fication of these three things is most apparent in baptism, and
the eucharist: but not so apparent in the rest. Thus far
the Knight quoteth Bellarmine, but leaveth out that which fol
loweth, tamen certum est implicite ilia omnia significari ; but
it is certain that the rest of the sacraments signify aU these
things at least implicitly."* The Hammer.
Although the Jesuit was very angry when he wrote this
paragraph, as appeareth by his snarling at every passage
alraost : yet in his discretion he thought good not to meddle
with some things, which were too hard for his teeth. To
Theophylact, Fulbert, and Paschasius, and the last passage out
of St. Augustine, as also to the refutation of the Popish argu
raents for their septenary number of sacraraents, from incon
gruous and ridiculous congruities, he replieth not a word, and
three of their prirae schoolmen, Durand, Vasques, and Caje
tan, he lets shift for themselves, defend them he neither will
nor can ; yet for all this he puts up as if he had done wonders
in this paragraph, and fiUeth up the defect of soUd answers
with brags, and swelling words of vanity ;
BuUatis undique nugis
pagina turgescit.
But these bubbles we shall see will dissolve of themselves in the
particular answer to his twenty several exceptions against the
Knight's discourse.
To the first. The Jesuit in this paragraph thinketh that he
discourseth very profoundly, for page 201, he saith, "the
Knight is not capable of it;" whereas his channel here is so
shallow, that any child instructed in his Catechism, may wade

De Saeram. in Gen. 1, I.e. 9.

OF THE SEVEN SACR.VMENTS. 239
through it. " Without an infallible rule (saith he) there can
be no certain beUef in God." An extreme verity, " without an
unerring Pope no certain rule of faith," an extreme falsity ; the
Jesuit cannot see Christ for the Pope, nor the Scripture for the
Trent Canons. Let him remove thera out of the way ; aud if
he have an eye of faith, he may clearly see both, and in thera
an infallible rule of faith, and certain raeans to learn true belief
in God. The occasion of this discourse of the Jesuit was the
Knight charging Cardinal BeUarmine for laying a foundation
of atheism in sapng that if we should take away the credit of
the Roman Church and Council of Trent, the Christitm faith
itself might be called in question. The charge lieth heavy
upon the Cardinal. For to disparage the self-sufficiency of the
holy Scriptures, and suspend our Christian faith upon the
decrees of a late factious conventicle, rejected by the greater part
of the Christian world, is a ready way to overthrow all divine
faith, and true religion. Yet the Jesuit seeketh to cover the
nakedness ofthe Cardinal with these " fig leaves." " If a general
CouncU may err, the Church may err ; if the Church may err,
the faith which that Church teacheth may fail, and conse
quently there can be no certainty." How easily are these
leaves plucked away and torn in pieces ? 1 . Though such a
CouncU as the CouncU of Trent, consisting of a few bishops
swayed by the ItaUan faction may err, it would not from
thence follow that the whole representative Church might err.
2. Though the whole representative Church in a free and Gene
ral Council lawfully caUed, might err, yet many millions in the
CathoUc Church may hold orthodox belief, and consequently
the faith of the Church not totally fail. Yea, but saith the
Jesuit, " take away the infallibility of the Church there is no
rule of faith." This assertion of his is open blasphemy, as if
God would not be true, though aU men were found liars:
though the Roman Church and Pope err a thousand tiraes, yet
the rale of faith remaineth unvariable in the holy Scriptures.
Yea, but St. Gregory equaUzeth the four first General Councils
to the Gospel, and faith in effect, that they could as little err
as the four Gospels, and that upon the denial of their authority
the Christian faith might be shaken as well as by the denial of
the Gospels : and the like authority giveth your Parliament
unto them. I answer, St. Gregory equaUzeth the four first
General Councils to the four first general Gospels, not in
respect of authority, but in respect of the verity of the articles
defined in thera : he saith not, " they could as Uttle err," but

240 OF THE SEVEN SACRAMENTS.
" they did as Uttle err," in their decisions, or to speak more
properly that their doctrine was as true as Gospel, because the
determinations in those first General CouncUs against heretics
are evidently deduced out of holy Scriptures. Our Parliament
alluding to the words of St. Gregory speaketh in the same
sense, as he doth. Yea, but saith the Jesuit, your Parliament
laws acknowledge that for heresy whatsoever is condemned for
such in any of those Councils, which is in other words to
acknowledge thera for a rule of faith, and consequentiy to be of
infaUible authority, and to join them in the same rank with the
Canonical Scriptures. Idem jungat vulpes, by the like reason
the Jesuit might say we join the book of Articles of Religion
and Horailies in the sarae rank with the canonical Scriptures,
because we condemn for heretics all that obstinately maintain
any doctrine repugnant to them : which we do, not because we
hold the decrees of a Provincial Synod to be of infaUible autho
rity, but because we are able to prove all the articles there
established to be consonant to the holy Scriptures. Yea, but
further saith the Jesuit in the same statute, " you give power
to the Court of Parliaraent, with the assent of the Clergy in
their Convocation, to adjudge or deterraine a matter to he he
resy, which is the very same as to give it power to declare faith,
or to be the rule thereof."* I answer, the statute giveth
power to the Convocation, to declare faith, and determine he
resy out of God's Word, and by the sentence thereof, and no
othervrise. In such sort to declare faith, is not to be the rule
of faith, but to judge and measure things by the rule. There
is a raain difference between these two (which yet the Jesuit
here confoundeth as if they were coincident), to declare faith,
and to be the rule of faith, every judge declareth the law, yet
is he not the rule of the law. The inquisitors in their Indices
Expurgatorii, and the Sorbonists in their censures declare what
is heresy : yet they are not I trow, the rule of Popish faith,
every meter in the market declareth that such or such is the
measure of corn and grain, yet is not every, or any corn-meter
the Winchester standard . It is one thing to be the rule, and
another to measure by the rule, and declare what we have
measured. But to retort the Jesuit's phrase upon himself, he
is not capable it seems of this discourse which yet every market-
woman or boy is. Well, let the authority of General Councils
be great in the Church, and of the four first Councils greatest
• P. 203.

or THE SEVEN SACRAMENTS. 211
of all, quid hoc adRombum i What maketh this for the infaUi
biUty of the Trent Conventicle ? Much saith the Jesuit every
way, for what, saith he, " can you say more against the present
Church, and present Council of "Trent, than against the
Church and CouncUs of these times ? What can we say : nay
what can we not say ? what have we not said ? or what could
all the Papists in the world answer to what we have already
said? After he hath taken away the legal exceptions raade
against this conventicle by the author of the History of the
Council of Trent, and of the littera missiva, and Jewel's
Treatise affixed to that history, and Chemnisius' Exaraen, and
Dr. Bowles' Latin Sermon preached to the Convocation, and
lately printed : after he hath proved, which he vrill never be
able, that the Assembly at Trent was a free and general Coun
cU, and called by lawful authority, and all the proceedings in
it according to ancient Canons : yet it will still fall as short of
the Council of Nice in authority, as in antiquity : that con
sisted of most eminent, leamed, and holy bishops and confes
sors: this for the most part of hungry animals depending on
the Pope's trencher, as Dudithius a bishop present at that
CouncU declareth at large in his letter set before the History of
the CouncU of Trent, to which I refer the reader.
To the second. The testimonies alleged by the Knight for
the sufficiency of holy Scriptures are ponderous, and weighty,
and the Jesuit's exceptions to them are slight, vain, and frivo
lous. To the testimony out of the Acts,* " I have kept back
nothing that was profitable unto you, and I am pure from the
blood of all men, for I have not shunned to declare unto you
all the counsel of God," he saith that St. Paul speaketh of the
doctrine by him preached, not ofthe written Word of God : as
in like manner our Sariour saith, " that what he heard from
his Father he made known unto them," John xv. 15, and yet
delivered not one word in writing. It is true St. Paul speaketh
of the doctrine which he preached, but it is as true that the doc
trine which he preached he confirmed unto them by testiraony
of Scripture. For St. Luke saith Acts xrii. 2, " that St. Paul
as his manner was, reasoned vrith them out of the Scriptures
opening and alleging that Jesus whora he preached unto them
was Christ, and they that received the Word with all readiness
of mind searched the Scriptures daily, whether those things
were so:" and again, "I confess that after that way which they call
* Acts XX, 20, 27.
VOL. y. R

242 OF THE SEVEN S,\CRAMENTS.
heresy, so worship I the God of my fathers, believing aU things
which are written in the Law, and the Prophets."* If the
Jesuit had read the verse imraediately following, "testifying
to the Jews and Greeks repentance towards God, and faith
towards our Lord Jesus Christ :" he could not but have seen
the absurdity of his answer, wherein he denieth that St. Paul
speaketh of the written Word. For who knoweth not that
repentance towards God, and faith towards Jesus Christ are
written alraost in every sermon of the Prophets, and chapter of
the Evangelists. What he addeth for confirmation of his
answer (frora the example of our Saviour, who raade known to
his disciples whatsoever he heard from his Father, and yet
delivered not one word in writing), no wit at all helpeth his
cause. For albeit we grant that our Saviour wrote nothmg
(except we give credit to a relation in Eusebiusf of a letter
written to him by King Abgarus),^ yet he commandeth his
Apostles to write those "things which they had heard and
seen, what thou hast seest write it in a book, and send it to
the seven Churches ;"§ and St. Peter saith, "that no Sm^-
ture is privata sTTiXvaeuig," that is, as Calvin well rendereth
the wordsprivata impulsionis, " of private impulsion or motion:
for the prophecy came not in old time by the vrill of man, but
holy men of God speak as they were moved by the Holy
Ghost:" and therefore IreneeusH saith expressly, that what
the Apostles preached first " by word of mouth by the will of
God, they afterwards delivered in writing to be a pillar and
foundation of our faith :" and St. Augustine affirraeth, that
what ¦ Christ would have known of his words and deeds as
needful to our salvation, that he gave in charge to his Apostles
to set down in writing. If this suffice not, I wiU stop
the mouth of this Jesuit with the free confession of a
greater Jesuit than he, Gregory of Valence in his eighth
book of the Analysis of Faith the fifth chapter, niniim in
ipsorum arbitrio positum fuit scribere, aut alio tempore aut
aliis verbis scribere, " the penmen of the Holy Ghost were
so guided by the Spirit that it was not in their power, or at
* Act xxiv. 14. t Euseb. eccles. hist. 1. 1.
t Apoc. i. 11. § 2 Peter i. 20.
II Advers. haeres. 3. c. 1. non per alios dispositionem salutis accepimus
quam per quos Evangelium ad nos pervenit, quod primum pvieconiavenrnt,
postea secundum Dei voluntatem in scriptis reliquerunt, columnam et
Hrmamentum fidei futurum. Euseb. hiit. eccl. 1. 2. c. 14. fideles iteratis
precibus impetrarunt a Marco ut monumentum illud doctrinse quo''
sermone, et verbis iUis tradidisset, etiam scriptis mandatum apus eod relin-
queret.

OF THE SEVEN' SACUAMENTS. 243
their choice to write, or not to wi ite, or to write at another
time, or to write in other words than they did." To the
testimony of Bellarraine, the Jesuit gives as slight an answer as
to the former out of St. Luke, whereunto I need to reply
nothing, because in a case so clear we need not the cardinal's
confession, haring such express testimony of Scripture and
Fathers, as namely of Isaiah,* " To the law and the testimony,
if they speak not according to this word, it is because there is
no light in them ;" of Moses, " ye shaU not add unto the
words which I command you"f (which to be spoken of the
written law is apparent by comparing this text with Galatians
iii. 10, and Deuteronomy xxxi. 9. J) And the words of Christ,
John V. 39, " Search the Scriptures, for in them you think you
have eternal Ufe." And of St. John his beloved disciple, John
XX. 31." These things are written that ye might believe that
Jesus Christ is the Son of God, and that believing ye raight
have life through his name." And of St. Paul,§ "if we or an
angel from heaven preach unto you any other Gospel than
that ye have received ;'' (that is as St. Augustine expoundeth
it, praterquam quod in Scripturis legalibus et Evangelicis
accepi«^«, " if any preach unto you any Gospel beside that
which is contained in the writings of the Law and the Gospel,
let him be accursed.") And, " thou hast known the Scriptures
from a child, which are able to make thee wise unto salvation
through faith which is in Christ Jesus, || for all Scripture is
given by Divine inspiration, and is profitable for doctrine, for
reproof, for correction, for instruction and righteousness, that
the man of God may be perfect, throughly furnished to all
good works." And of Tertullian,^ " I adore the fulness of
Scriptures ; let Hermogenes prove what he saith out of
Scriptures, or otherwise let him fear the woe denounced against
aU such as add anything thereunto or take therefrom." And
of St. Cyprian; ** " our brother Stephen will have nothing to be
• Isa. viU. 20. t Deut. iv. 2.
X " Cursed is every one that continueth not in all tilings which are
written in the book of the law to do them."
" And Moses wrote this law, and delivered it to the Priests which bare
the ark."
' ^ Gal. i. 8. II 2 Tim. iii. 15.
1[ Advers. hermog. c. 22. adoro scripturae plenitudinem : scriptum
doceat Hermogenes.
*• Epist. ad Pomp. nihU innovetur inquit Stephanus, quod traditum est.
unde est ista traditio ? Utrum de Dominica, et Bvangelic authoritate
descendens, an de Apostolorum mandatis, et epistoUs veniens ? ea enim
B 2

244 OF THE SEVEN SACRAMENTS.
altered in the Chureh tradition ; whence is this tradition, is it
frora the Gospel, or the Acts of the Apostles, or their Epistles,
if it be so then let this holy tradition be kept, for God himself
witnesseth that we ought to observe those things that are
written." And of Athanasius,* " the holy Scriptures are sufii-
cient to instruct us in the truth." And of St. Basil,f "it isa
raanifest falling away frora faith, either to refuse anything of
those that are written, or to bring in any of those things which
arenot written." And of St. Chrysostom, J "all things that
are needful are manifestly set down in holy Scriptures ;" and
again, " in the holy Scriptures we have a most exact balance
and rule of all things." And of St. Jerome, § who maketh the
Scripture a two-edged sword, cutting heresies on both sides,
both in the excess, and in the defect. " We believe (saith he)
because we read in Scriptures, we believe not what we read
not." And of St. Augustine,|| " among those things which
are openly set down in Scriptures, all such things are to be
found as appertain to faith and manners." And so of St.
CyrU,^ "all things which Christ spake and did are not
written, but all are written which the writers of the Gospel
thought to be sufficient for doctrine of faith and manners."
And of St. Vincentius Lirinensis,** the canon ofthe Scripture
is perfect, and over and above sufficient for all things." And
of the prime ofthe schoolmen, Gabriel Biel,f f " The Scripture
facienda quse scripta sunt Deus testatur, si ergo aat in evangelio prfecipitnr
aut in Apostolorum epistoUs aut actibus continetur, observetur haec
sancta traditio.
* Athanas. orat. 1. cont. Arr. Sufficiuntper se inspu-atse scripturse ad
veritatis instructionem.
t BasU. Serm. de fide : ^dvepa iKTmnaig Triurtwc e-ireiadyeiv t'i tuiv
jUTj yty pap. jxevbiv.
X Hom. 3. in 2. ad Thess. Trdvra rd dvayicaia rd irapd rdig 9eims
ypatjyaig SljXa.
f Jerom. advers. Helvid. c. 5. credimus quia legimus, non credimns
quia non legimus.
II Augustin. de doc. Chris. 1. 2. c. 9. in iis quae apertfe posita sunt in
scriptura inveniuntur iUa omnia quse continent fidem et mores.
IT Cyril, in Evang. Johan. 1. 12. c. 68. ea conscripta sunt quse scribentes
sufiBcere putarunt ad mores dogmataque.
** Vincen. Lyrin. advers. Haeres. [p. c. 2. p. 62. tom. 2. Biblioth.
P.P. Paris. I,'j89.] hie requirat aliquis cum sit perfectus scriptura; canon
sibique ad omnia satis superque sufficiat.
tt Biel in can. mis lee. 71. quic agenda et qua: fugienda, quseamanda,
et qua; contemnenda, quje timenda, et quae audenda, et quie credendffi, et
speranda, et caetera nostra; saluti necessaria, quse omnia sola docet Sacra
scriptura.

OF THE SEVEN SACRAMENTS. 245
alone teacheth ns what we ought to believe and to hope
for, what things are to be done, and what to be shunned,
and all other things that are necessary to salvation." And of
William Pepin, Dom. 2. advent sola hac scriptura docet per
fect^ etplane quid ci-edendum, ^c." The holy Scriptures alone
teacheth perfectly and plainly what we ought to believe, as the
articles of our Creed, what we ought to do, as all divine pre
cepts what we ought to desire as heavenly joys, what we ought
to fear as eternal torments." And of Scotus : " The holy
Scripture sufficiently contains doctrine necessary for a way
faring man, that is in his travel to heaven."* Howbeit, be
cause Cardinal BeUarraine heareth down all before hira, the
more to convince this Jesuit and nonplus all Papists, I will
examine what the Knight allegeth out of hira to our present
purpose : " All things are written (saith he) by the Apostles,
which are necessary for all men to know." If all things
which are necessary for all men to know, then all things which
are necessary for all priests, bishops, cardinals, yea, and the
Pope himself to know, unless the Jesuit will prove them to be
no men. Assuredly the Apostles and the Fathers asserabled
at Nice and Constantinople set not down a different Creed for
the priest and for the people, but one for all Christians. Yet
I grant, that as the raeasures of the sanctuary were double to
the comraon, so the learning of a priest ought to be double at
least to that of the coramon sort : a more exact, full, and ex
quisite knowledge of all, both the principles and conclusions of
faith is required in them than in the other : yet nothing is
required of them as necessary to salvation, which may not be
drawn out of holy Scriptures, in which are contained " all the
treasures of wisdom and knowledge. "f The Apostle saith not
only, " they are able to raake wise unto salvation indefinitely,
but that the man of God, that is the rainister of God, may he
wise, and not only wise unto salvation, but furnished to every
good work," that is, as St. Chrysostom and (Ecumenius ex-
• In prim. sent. prol. q. 2. sacra scriptura sufficienter continet doctri
nam necessariam viatori.
+ Tim.iU. 16, 17. CEcum. et Chrys. in hunc locum. Tre^rXTjpw/iEj'we/iE?-'
dxpijie'iav. Lit. ad PhU. Hisp. reg. Nam quod ad Theologiam attinet qute
summa Philosophia est, his libris omnia nostrse religionis, et divinitatis my
steria explicantur : quod verb attinet ad eam partem quae moralis nomina-
tur, hinc quoque omnia ad omnes virtutes praecepta coUiguntur, quibus
quidem duabus partibus omnis nostra; salutis, et foelicitatis ratio conti
netur.

246 OF THE SEVEN SACRAMENTS.
pound it, " fully, accurately, and exactly instructed." And
for ever to seal the Jesuit's raouth, thus rauch Gregory
XIII. Pope of Rom.e, in his letters to Philip king of Spain,
freely confesseth, thus expatiating in the praises of holy Writ,
" as for theology, which is the prime philosophy or metaphy-
sic in these books (speaking of the Bible), all the mysteries of
our religion and divine knowledge are unfolded; and as for that
part which is termed raoral, frora hence all precepts to aU vir-
tues are gathered, and on these two parts depend all the course
or means of our salvation and happiness."
3. To the third. What Dominicus Banes wrote of certain
dirines in his time,* "That were so free in their censures of
other men, that they became a laughing-stock to all men of
judgment," may be truly applied to the bishops assembled at
Trent, who are so free in casting their thunderbolts of anathe
mas against all that differ from them in judgment, that the
learned and judicious account divers of their canons, are no bet
ter than pop-guns. As arrows that are shot bolt upright fall
down upon their heads that shoot them, unless they carefully
look to it ; so causeless curses fall always upon the cursers
theraselves and hurt none else. This raade the Knight so
much slight the bruta fulmina of your Trent Council. Yea,
bnt saith the Jesuit, "Itis a heavy thing to have the curse of a
mother, and such a raother, which doth not curse without cause."
The Church of Rome I grant is a mother, but mater fornicaii-
onum, as she is termed, "the mother of fornications and abomina
tions ot the earth ;"f but she is none of our mother, Jerusalem,
or to'speak more properly theChristian Church " is our mother,"
the Roman Church must speak us very fair ; if we own her
for a sister, even this sheweth her to be no mother, that she
is ever cursing us : the true raother would by no means suffer
her child to be divided. This cruel stepdarae not only suffereth
those whom she would have taken for her children to be cut
in sunder, but herself, as rauch as in her lieth by her curses,
divideth them from God, and all the raembers of Christ's mys
tical body, yet we spare to apply the words of the Psalmist
unto her ; " She loved not blessing, and therefore it shall
be far from her ; she delighteth in cursing, and therefore
shall it enter like oil into her bowels, and like water into her
* Banes in 1. p, Tho. q. 1. art. 8. conclus. 1. omnia quse non conso
nant judico eornm gravioribus censuris inurunt idque tantse facilitate ut
merito irrideantur. t Apoc. xvii. 5.

OF THE SEVEN SACRAMENTS. 24/
bones."* Howsoever we are not scared with the bugbear the
Jesuit goeth about to fright us withal ; " Maledictio matris
eradicat fundamenta, the curse of a mother doth root out the
foundation ;" for first the book out of which he citeth this
text is uot canonical. Next we deny that the text any way
concerneth us, who are blessed and not cursed by our Mother
the true Catholic Church ; as for the Roman Church, she can
in no sense be termed our mother. For we had Christian re- '
hgion in this island before there was any Church at Rome at
all, as I have elsewhere proved at large. Lastly, the text the
Jesuit allegeth is falsely translated, he should have rendered
the Greek thus : " A mother in dishonour or defamed, is a
reproach to her children ;"f such a raother we grant the
Church to be "a reproach to all her children."
To the fourth. The number of sacraments we prove two
manner of ways, first deiKnicwg, second eXeyTiKwe ; first, by de
monstrating our two ; secondly, by refusing the five they add
thereunto. Howsoever, the Jesuit here, as also Bayley the
antagonist of Rivet, insult upon us, as if it were impossible to
prove the precise nuraber of two sacraments and no raore, be
cause neither the name, nor the number of sacraments is any
where set down in terminis in Scripture ; yet they shall find that
we fail not in proofs of this point, but they in their answers. For
to reserve the refutation of their five to the next paragraph, we
demonstrate our two by arguments drawn first from the name ;
secondly, from the definition of sacraments ; thirdly, from the
example of Christ; fourthly, from the end of the sacraraents;
fifthly, from the testiraonies of the ancient doctors of the
Church. 1 . From the name, Sacramentum is derived from the verb
sacrare, to consecrate, and signifieth a holy thing, a holy rite
whereby we are consecrated unto God. Now it is evident that
by baptism we give our naraes to Christ, we take our militare
sacramentum, to fight under his banner, and that thereby we
"are sanctified and consecrated to his serrice :" the like we
may observe in the Lord's supper, wherein " we offer our
bodies and souls, as a holy and lively sacrifice unto God," we
are incorporated into Christ's body, " and made one bread and
one body, because we partake of one bread, the bread which
we break : is it not the coraraunion of the body of Christ ? the
cup of blessing which we bless, is it not the communion of the
* Ps. cix. 17, 18. t Ecclesiasticus iu. 11.

218 OF THE SEVEN SU1!,\MKNTS.
blood of Christ ;'" In the rest which our adversaries term
sacraments, there cannot be given the like reason ofthe name.
For by thera we neither put on Christ, as in baptism, nor
are made membei's of his mystical body, as by the Lord's
supper. 2. From the definition of saeraineuts, every sacrnment of
the New Testament is a seal of the new covenant.* Now itis
agreed ou all parts that he only hath authority to seal the
charter, iu whose authority it is to grant it. But we find that
Christ in the New Testament sot only two seals, baptism, the
institution whereof we have, " Tench all nations, bnptiting
them iu the name of the Father, and of the Son, and of the
Holy Ghost ;"f aud the Lord's supper, the institution whereof
we have, " He took bread and brake it, saving. This is my
body, do this in reniembrnnce of nie." J In these saernments
we have all the conditions required : first nu outward and visi
ble sign, ill baptism wnter, in the eucharist bread and wine.
Secondly, an analogy or eorrespondonev between the sign and
the thing signified, between wnter whieh wnshetb the body,
aud the Spirit whieh wnsheth the soul ; between bread aud
wine which nourisheth the body, and Christ's body and blood
which nourisheth the soul. Thirdly, a promise of sanctifying
and saving grace, to all that use the outward rite according to
our Lord's institution. The promise annexed to baptism we
find : " He that believeth and is baptized, shall be saved ;"§ to
the eucharist we find, "This is the blood of the New Testa
ment, which is shed for yon, and for many, for the remission
of sins, aud if any one oat of this bread he shnU live forever."!
When our ndversaiies shiiU prove iu each of their five super
numerary sncrjiments, these throe conditions, wo will subscribe
to their whole nuraber of seven, till then we content ourselves
with our two.
3. Frora the example of Christ. Christ our head eonst>-
crated in his own person nil tluise holv rites which he instituted
for his own menibers. This Christ himself intimateth, when
being repelled by St. John from his baptism, saying, " I had
need to be baptized of thee, and comest thou to mu?"^ He
answered, " Sufl'er it to be so now, for thus it becoraeth us to
fulfil aU righteousness." And St. Augustine saith, " therefore
• Rom. iv, 11. t Mntth. xxviii. 19.
X l.ukc x.\n. 19, ^ Mark xvi. Hi. Miitth. xxvi, 28, f
II Jolui vi. 51. 11 Miilfh, in. Ui.

OF TUE SEVEN S.\rR.\MENTS. 249
Christ would be baptized, because he would do that which he
commanded all others to do, that as a good master he might
not so much insinuate his doctrine by words, as exhibit it by
acts."* But this our good Master exhibited by acts, the
doctrine of two sacraments only, whereof he participated him
self: of baptism, Matth. iU. 16, "And Jesus when he was
baptized, went up straightway out of the water :" of the eucha
rist, Matth. xxri. 29, " I wUl not drink henceforth of this fruit
of the rine, untU the day when I drink it new vrith you in ray
Father's kingdora." Which words necessarUy imply that be
fore he uttered them, " he had drank of the cup which he gave
to thera, saying. Drink ye all of this."
4. From the end of the sacraments. We need but two
things to instate us in grace, reraission of our sins, and ablu
tion ; no more to maintain us in our Christian Ufe, but birth,
apparel, food and physic : but all these are sufficiently repre
sented, and effectually conveyed unto us by two sacraments.
For we receive ablution by the one, absolution by the other :
we are bred by the one, we are fed by the other : we are
clothed by the one, we are healed by the other.
5. From the testimonies of the ancient doctors of the
Church.f St. Augustine : " Christ's side was struck, as the
Gospel speaketh, and presently there issued out of it water
and blood, which are the two twin sacraments of the Church,
water whereby the spouse is purified, and blood wherevrith she
is endowed." St. Isidore : J " the sacraments are baptism and
chrism, the body and blood of Christ." Rupertus :§ " which
and how many are the chief sacraments of our salvation ?" He
answers two, " holy baptism and the ioly eucharist of the body
and blood of Christ, the double gift of the holy Ghost." Pas
chasius :|| "the catholic sacraments of the Christian Church,
* Serm. de Epiph. baptizari voluit quia voluit facere quod faciendum
omnibus imperabat, ut bonus magister doctrinam suam non tam verbis in-
sinuaret quaih actibus exerceret.
t L. 2. de Symb. ad catechumenos, c. 6. — percussum est latus ut
EvangeUum, loquitur et statim manavit sanguis, et aqua quae sunt ecclesise
gemina Sacramenta ; aqua in qua sponsa est purificata ; sanguis ex quo
invenitur esse dotata.
J Isid. 1. Origin. [Ub. vi. c. 19. p. 52. Colon. 1617.] sunt autam Sacra
menta baptismus et Chrisma corpus et sanguis Christi.
§ Rupert, de vict. verb. 1. 12. c. 11. quse et quot sunt praecipua salutis
nostrse sacramenta ? Sacrum baptisma, sancta corporis ejus, et sanguinis
Eucharistia geminum spiritus sancti datum.
II Pasc. 1. de coena dom. sacramenta Christianae Ecclesis Catholicse
sunt baptismus, et corpus, et sanguis Domini.

250 OP THE SEVEN SACRAMENTS.
are baptism and the body and blood of Christ." Fulbertus;*
"the way of Christian religion is to beUeve the Trinity and
verity of the Deity, and to know the cause of his baptism, and
in whora the two sacraraents of our life are contained." Of all
these arguments brought by Protestants the Jesuit could not
be ignorant. Yet he glanceth only at one of them, to wit, the
second, which he wonld make us believe to be an absurd
begging the point in question; "How can (saith he) sacra
ments be seals to give us assurance of his Word, when all the
assurance we have of a sacrament is his Word ?" This is idem
per idem, or a fallacy called petitio principii. As St. Augus
tine spake of the Pharisees, Quid aliud eructarent quam quo
pleni erant, " What other things should these Pharisees belch
out, than that wherewith they were full :" we may in like
manner ask, what could we expect for the Jesuit to belch out
against the Knight, than that which he is full of himself,
sophisms and fallacies. That which he pretends to find in the
Knight's arguraent every man raay see in his, to wit, a beggarly
fallacy called homonymia. For the word raay be taken either
largely for the whole Scripture, and in that sense we grant the
sacraraents are confirraed by the word, or particularly for the
Word of promise, and the word in this sense is sealed to us by
the sacrament : and this we prove out of the Apostle, against
whom I trust the Jesuit dare not argue ; what circumcision
was to Abrahara and the Jews, that baptism succeeding in the
place thereof, is to us : but circumcision was a "seal to them
of the righteousness of faith promised to Abraham and his
posterity :"f therefbre in like manner baptism is a seal unto
us of the like promise. ,What Bellarmine urgeth against our
definition of a sacrament to whom the Jesuit sendeth us, is
refuted at large by Molineus, Daneus, Rivetus, Willet, and
Chamier, to whom in like raanner I reraand the Jesuit, who
here desiring, as it seemed, to be catechised, asketh, what pro
mises are sealed by the sacraments ? I answer, of regenera
tion and communion with Christ. His second query is, what
need raore seals than one : or if more, why not seven as well
as two ? I answer, Christ raight add as raany seals as he
pleased, but in the New Testaraent he hath put but two,
neither need we any more, the first sealeth unto us our new

* Folbert. ep. 1. lib. part, tom. 3. tertium est noscere in quo duo vits
sacramenta continentur.
t Rom. iv 11.

OF THE SEVEN SACRAMENTS. 2 J 1
birth, the second our growth in Christ. If I should put the
Uke question to the Jesuit concerning the king, what need he
more seals than one ? or if he would have more, why not seven
as well as two ? I know how he would answer, that the king
might affix as many seals to his patents, and other grants as
he pleaseth : but quia frustra sit per plura quod fieri potest
per paudora, because two seals are sufficient, the privy seal,
and the broad seal : therefore his majesty useth no other.
Which answer of his cuts the vrind-pipe of his own objection.
His last question is a " blind one, how may we see (saith he)
the promises of God in the sacraraents ?" St. Ambrose and St.
Augustine wUl tell him, " by the eye of faith, magis videtur
(saith St. Ambrose) quod non videtur, that is more or better
seen, which is not seen with bodily eyes ;" " sacraments (saith
St. Augustine) are risible words, because what words repre
sent to the ears, that sacraments represent to their eyes,
which are anointed with the eye-salve of the Spirit." In the
word we hear, the blood of Christ cleanseth us from our sins,
in the sacrament of baptism we see it after a sort in the wash
ing of our body vrith water: in the word we hear Christ's
blood was shed for us : in the sacraraent of the eucharist after
a sort we see it, by the effusion of the wine out of the flagon
into the chalice, and drinking it ; in the word we hear that
" Christ is the bread of life, which nourisheth our souls to
eternal life." In the sacraments after a sort we see it by feed
ing on the consecrated elements of bread and wine, whereby
our body is nourished, and our temporal life maintained and
preserved. To the fifth. In the former paragraph we handled those
arguments which the logicians termed dictical,* in this we are
to make good our elenctical ;+ in the former we proved posi
tively two sacraments ; in this privatively we are to exclude
and cashier all that the Church of Rome hath added to these
two, which deviseth sacraraents upon so weak grounds, and de-
torteth Scripture in such sort for the maintenance of them, that
a learned dirine wisheth, that as for the reraedy of other sins,
so there were a sacrament instituted as a special remedy against
audacious inventions in this kind, and deprivations of holy-
Scripture to countenance thera. For of an epiphoneraa,J "this
is a great raystery," they have raade a sacrament, the sacra
ment of raatriraony : of a proraise, " whose sins ye rerait, they
* hiKTiKa, t 'iXeyTiKa, X Ephes. v. 32.

252 OF THE SEVEN SACRAMENTS.
are remitted,"* they have made a second sacraraent, the sacra
ment of penance : of an enumeration of the governors and mi
nisters of the Church, Ephes. iv. 11. " And he gave some,
apostles : some, prophets : some, pastors : some, evangelists:
sorae teachers ;" a third sacraraent, the sacrament of order ;
of a relation what the Apostles did. Acts riii. 1 7, " In laying
hands on thera, who received the gift of tongues ;" a fourth
sacraraent, the sacraraent of confirraation : of a miracle in re
storing the sick to their former health by " anointing them
with oil in the name of the Lord," a fifth sacraraent, the sa
crament of extreme unction. A child cannot be bishoped, a
single party contracted, a priest or deacon ordained, a peni
tent reconciled, a dying man dismissed in peace, vrithout a
sacraraent, the sacraraent of extrerae unction. If tbey take
sacrament in a large sense, for every divine mystery, holy ordi
nance, or sacred rite, they raay find as well seventeen as seven
sacraments in the Scriptures : if they take the word in the
strict sense for such a sacred rite, as is instituted in the New
Testament by Christ, with a visible sign or element represent
ing and applying unto us some inrisible sanctifying and saring
grace ; I wish the Jesuit might but practise one of their sacra
ments, that is, do penance so long till he found in Scripture
that and the other four sacraments which they have added
to the two instituted by Christ. To begin with them in order,
and give order the first place, we acknowledge the ordination
of priests and deacons by bishops to be de jure divino, and we
believe where they are done according to Christ's institution,
that grace is ordinarily given to the party ordained, hut not
sacramental grace, ViOt gratia gratum fadens, but gratia gratis
data, a ghostly power for the good of others, not a necessary
grace of the Spirit sanctifying and saving the soul of the or
dained. Besides, this sacrament of order is out of order. For
it hath no element added to the sanctified form of words.
" Yes, that it hath (saith Flood) the host, chalice, and patent,
or letters of order." The bread and wine, I grant are elements
appointed by Christ, but in another sacrament the eucharist,
not in this, and it is confessed on all sides, that as in the sacra
ments of the old Law, so of the new, the elements must not be
confounded. Neither doth Christ any where command that
iu the ordination of bishops, or priests, such a rite or ceremony
should be used : neither doth the host or chalice signify or re-
* John XX. 23.

OF THE SEVEN SACRAMENTS. 253
present the invisible grace, or ghostly power then given. And
as for the instrument it is a parchment, but no element ; it is a
legible writing testifying the party is ordained, but no visible
sign of an inrisible grace ; no seal of the new covenant. For
the patent, chalice, and Bible, they are not, as before was said,
any sacramental signs of dirine grace, but only ensigns and
tokens of their several ofiices and functions, or instruraents
that are to be used in their rainistration, besides, every one of
these orders is conferred by words and ceremonies clean differ
ing one frora another, whereupon it followeth, that either none
of them is a sacrament properly so called, or that each of them
apart is. a sacrament, and so the number of sacraments will be
near doubled. BeUarmine's evasion De Saeram. ordin. 1. 1,
c. 8, to wit, that they are aU unum genere, and referred to one
end will not serve the turn, for so all the other six sacraraents
are unum genere, and all referred to one end, to wit, to unite
the receivers some way to Christ, or derive some grace from
Christ to thera, and yet they are not one sacraraent, but as
they teach, six distinct species.
For confirmation, we allow of it as an apostoUcal tradition,
not as a sacraraent of dirine institution. For where doth
Christ coramand that those who have been baptized, should
be after confirmed by a bishop ? Where is an eleraent or
form of words prescribed by Christ as in baptism and the
Lord's supper ? The Jesuit answereth that the eleraent in
this sacrament is chrism, or oU. But this cannot be : because
in divers sacraments there ought to be divers elements, and
therefore since chrism and oU is the eleraent in extrerae
unction, which taketh the name from thence, it cannot be the
matter or element in confirmation. Accedit verbum ad ele-
mentum, saith St. Augustine, et dt sacramentum, the word
of promise being added to an element appointed by God
maketh a sacrament. In this we have neither word nor ele
ment, therefore as the Greek orator spake of the evil laws
enacted in his time, ol vopoi Ziovrai vopov KaropdiitravTog, " the
laws need a law to mend them :"* so we may say of this sacra
ment of confirraation, it needeth confirmation and better proof
for it, than yet we see.
For penance, as it is practised at this day in the Roman
Church, it is not of dirine institution : as it was practised in
the Primitive Church, and is at this day in ours is a divine or-
* Aristot. Rhet. 1. 2.

254 OF THE SEVEN SACRAMENTS.
dinance, but yet no sacraraent : because we find in it no out
ward eleraent with a form of words prescribed by Christ;
no visible sign of invisible grace. "No?" (saith Flood) is
not the true sorrow of heart declared by humble con
fession, together with prayer, fasting, alras-deeds, an out
ward element, or thing to be perceived by sense ?" I
answer, that every thing perceived by sense is not presently
an element in a sacrament, it must be as the schools
out of St. Augustine define, " a visible sign of invisible grace."
Confession and prayer are indeed audible, but not visible;
fasting and alms-deeds are visible, but visible works of piety
and charity not visible elements in the sacraments : they are
moral duties, not sacramental rites. For what correspondence
is between these and absolution and reraission of sins? how
doth fasting or alms exhibit to .the eye this invisible grace!
Contrition of the heart of which he speaketh is no visible or
sensible sign ; confession is sensible, but not visible, nor
ordained as the elements are in sacraments to signify the grace
of God, but to ask it. The sadred signs ought to be adminis
tered by the priest, but confession is made by the penitent.
The same may be said of corporal satisfactions which are ac
complished by the sinner, and commonly in his house hy fast
ings, or whippings, or abroad by pUgrimages, whereas sacred
signs are to be administered by the hands of the priest, and
ordinarily in the Church. Absolution also cannot be a sacred
sign of the grace of God, seeing that if it be good and availa
ble, it is the grace of God ; besides this absolution is not an
element, nor a visible sign of an invisible grace, for the words
are not seen : if it be said that it is sufficient, that it is signifi
cantly the grace of God, by the same reason the preaching of
the Word should be a sacrament, for it is significantly the
grace of God. In all sacraments the word raust be joined to
he eleraent ; but here they will have the word to be an ele
ment : the imposition of the priest's hands on the penitent is
a risible action, but not a visible element, nor is it instituted
by Christ. When the Trent Council and the Roman Cate
chism come to assign the matter of this sacrament, they do it
very faintly, with a quad materia, Sess. 14. de pcenit. c. 3. et
Catechis. Rom. part. 2. c. 5. They say the actions of the
penitent are, quasi materia, and such as the matter is, such is
the sacrament quasi sacramentum.
For matrimony, it is an holy ordinance of God, but more an
cient than the New Testament, and therefore can be no seal of

OF THE SEVEN SACRAMENTS. 255
it : it was instituted by God in Paradise, not by Christ in the
Gospel : " yea, but (saith the Jesuit) though it were before a
natural contract, yet raight it not be exalted by Christ to the
dignity of a sacrament ?" I answer, the Jesuit must not dis
pute what Christ might do, but what he did ; when he proveth
out of the Evangelists or Apostles that Christ exalteth it to the
dignity of a sacrament, we will hold it in that high esteera,
but this he can never do : for none of the Evangelists relate
that he altered the law, or nature of matrimony, but only that
he confirmed it, and honoured it vrith his presence, and the
first miracle which he wrought. Other exaltation we find not
in the Gospel ; and as St. Jerome speaketh in the like kind,
quia non legimus, non credimus, because we read it not we be
lieve it not.
Our second exception against the sacrament of matrimony
is, that in it there is no outward element sanctified by the word
of promise. To this the Jesuit answereth, " The bodies of
men and women, are they not as much as an outward ele
ment ?" Yes, surely as rauch in quantity and more too : but
none ever before this Jesuit and his Master Bellarmine* mak
eth men's bodies outward elements in any sacrament : the bodies
of men and their souls are either the ministers or receivers in
every sacraraent, not the elements or material parts thereof.
The element in every sacraraent hath the denoraination of the
whole, as when we say the sacrament of circuracision, of the
passover, of bread and wine ; but who ever heard of the
sacrament of raen and women's bodies. Our third exception
against the sacrament of matrimony that if it be a sacrament
conferring grace, as they teach, ex opere operato, why do they
deprive priests of it ? and make thera take a soleran vow against
it ? The Jesuit answereth, " That though raarriage be a holy
thing, as order also is, yet as order is forbidden to all women,
so upon good reason raarriage is forbidden all priests." It is
true, I grant, that all holy things in themselves are not fit for
aU ag?s, sexes, and callings. In particular it is no way fit that
women should be admitted into holy orders, because they are
" forbidden to speak in the Church ;,"f and it seeraeth to be
against the law of nature that the weaker and more ignoble
sex should be appointed to instruct and govern the stronger
* BeU. 1. 1. de matrim. c. 6. Si matrimonium consideretur. Ut jam
factum et celebratum conjugati sunt materiale Synbolum et externum cujus
refutat vid. apud Chamierum Panistrat. Cathol. de saci-. 1. 4. u. 27.
t 1 Cor. xiv. 34.

256 op THE SEVEN SACRAMENTS.
and more noble : but there is not the like reason in order and
matrimony. For the Scripture saith, " Marriage is honourable
among all,"* but not that the order of priesthood is com
mendable in all men much less women. Yet the Jesuit saith,
that upon good reason marriage is forbidden priests, because
" it is not agreeable to the high and holy estate of priesthood
and reUgious life." A strange thing that a sacrament should
not be agreeable to the raost sacred function, that a holy rite
conferring grace shouldnot be agreeable toareligiouslife. If mar
riage were any disparagement to the holiness of priesthood, why
did God appoint married priests under the law? and Christ chose '
married Apostles in the Gospel ? Eusebius saith of Spiridion,
" that though he were married, and brought up children, yet
that he was nothing thereby ijrriov rrpol ra Btla hindered or
disparaged in his sacred functions,"f and St. Chrysostom in
his homily upon those words, " Enoch walked with God,"
noteth it, " that it is said twice for failing, Enoch walked with
God, and begat sons and daughters, to teach us that marriage
is no impeachment to holiness, or to tbe highest degree of perfec
tion, whereby we are said to walk with God." To shut up
this point concerning matrimony. Cardinal Bellarraine teacheth
us, that the "seven sacraments answer seven rirtues:" bap
tism answereth to faith, confirmation to hope, the eucharist to
charity, penance to justice, extrerae unction to fortitude, and
matrimony to continence or temperance ; if so, then certainly
matrimony is most agreeable to the oifice of a bishop or priest,
" For a bishop raust be continent and raodest," J and as it there
followeth, " the husband of one wife ;" and unless the rules of
logic fail, if raatriraony hold correspondence with temperance,
the prohibition thereof and forced single life must needs answer
to intemperance, as the testimony of all ages proveth it.
For extreme unction, the lag of all their sacraments little or
nothing can be said. For it wanteth all the three conditions
requisite to a sacrament : it hath neither element, nor form of
words prescribed by Christ, nor any promise of saring and
sanctifying grace. The Apostles indeed used oil, but as a me
dicine to heal the body, not as a sacrament to cure the soul.
As the Apostles used oil, so Christ spittle in restoring sigbt
to the blind : will they hereupon raake spittle an eighth sacra
ment ? Sacraments ought to be of perpetual use in the Church,
* Heb. xiu. 4
t Sozom. Eccles. hist. 1. 1. <; 11. Chrys. in Gen- v. 22.
} 1 Tim. in. 2.

OP THE SEVEN SACRAMENTS. 257
whereas the unction whereof the Scripture speaketh, whereby
the sick were miraculously cured, is ceased long ago ; if the
Jesuit will not give ear to us, let hira yet yield so rauch respect
to Cardinal Cajetan, as to peruse what he commenteth on that
text of Scripture on which the Church of Rome foundeth this
sacrament : " Is any sick among you, let him call for the elders
of the Church, and let them pray over him, anointing him
with oil in the name of the Lord, and the prayer of faith shall
save the sick, and the Lord shall raise him up, and if he have
committed sins they shall be forgiven him."* On these words
thus Cajetan inferreth, " It cannot be gathered either frora the
words, nor from the effect here mentioned, that the Apostle
speaketh of sacramental or extreme unction, but rather of that
anointing which Christ appointed in the Gospel to be used in
healing the sick, for the text saith not, is any man sick unto
death, but simply is any man sick ; and the effect he attribut
eth to this anointing is the ease or raising of the sick ; of re
mission of sins he speaks but conditionally, whereas extreme
unction is given to none but at the point of death, and directly
tendeth to remission of sins as the form iraporteth. Add
hereunto, that St. James commandeth many elders to be sent
for, both to pray and anoint the sick, which is not done in
extreme unctiou."f
To the sixth. "The Knight haring shot two arrows out of
St. Augustine's quiver — the one with a head, the other with
out, yet sharp pointed — the Jesuit quite concealeth the one,
and endeavours to blunt the other. The former he drew out
of St. Augustine's treatise De Symbolo ad Catechumenos,
where, speaking of baptism and the Lord's supper, he saith,
hac sunt Ecclesia gemina sacramenta, " these are the two
twin sacraments of the Church." To this the Jesuit answer
eth, ne gry quidem : to the other, taken out of the 15th tract
* James v. 14, 15.
t Cajet. com. in hunc locum neque ex verbis, neque ex effectu, verba
haec loquuntur de SacramentaU Unctione, seu sacramento Extremse Unc-
tionis sed magis d^ Unctione quam instituit Dominus Jesus in Evangelio
,, a discipuUs exercenda in segrotis : textus enim non dicit infirmatur quis
" ad mortem ? sed absolute infirmatur quis ? et effectum dicit infirmi allevia-
¦ tionem et de remissione peccatorum non nisi conditionaliter loquitur, cum
extrema Unctio non nisi prope articulum mortis detur, et directe ut ejus
forma sonat, tendit ad remissionem peccatorum adde quod Jacobus ad
unum aegrum multos prsesbyteros tum orantes, tum Unguentes mandat
vocari, quod ab Extremse Unctionis ritu alienum est. [p. 212. Paris.
1532.] VOL. V. S

258 OF THE SEVEN SACRAMENTS.
upon St. John, " that out of the side of Christ the sacraments
of the Church issued,"* he would seem to answer something.
First, he quarreleth at the quotation, saying, I do not think
you will find in Chemnitius, your good friend, St. Ambrose
and Bede cited : whereunto I answer, that though the Knight's
good friend, Chemnitius, cite not Ambrose and Bede, yet t^e
Jesuit's good friend. Cardinal Bellarmine, citeth them both,
his words are : " Ambrose, in his tenth book upon St. Luke,
and Bede, in his comment upon the 19th of St. John, under
stand by blood which issued out of our Saviour's side the
price of our redemption by water, baptism."f Next, the Je
suit endeavoureth to untwist this triple cord, by saying that
these three Fathers speak of sacraraents issuing out of Christ's
side, but no way restrain the nuraber to two : whereunto 1
reply, that though the word sacramenta, for the number, may
be as well said of seven as two sacraments, yet where St. Au- ^'
gustine alludeth to the same text of Scripture, and faileth
upon the same conceit, he restraineth the number to two,
saying, " there issued out of Christ's side water and blood,"
qua sunt Ecclesia gemina sacramenta. Now I would fain
know of the Jesuit where ever he read gemina to signify seven,
or more than two ? Were the Dioscuri, which are commonly
known by the name of gemini, seven, or two only, to wit.
Castor and Pollux ? As for St. Arabrose and Bede, though
they say not totidem verbis, that the two sacraments of the
Church issued out of Christ's side, as St. Augustine doth; yet
they can be understood of no raore than two sacraments, for
there were but two things which issued out of our Sariour's
side, to wit, water and blood, whereby they understand bap
tism and the Lord's supper. Had there issued out of our
Sariour's side, together with water and blood, chrism, or bal
samum ; or had a rib been taken from thence, the Jesuit might
have some colour to draw more sacraments out of it : but now
since the text saith there issued only " two things, water and
blood," and the Fathers say the sacraraents of the Church are
thereby meant, it is raost apparent that by sacramenta they
meant those two only, which they there name in express words,
baptisra and the price of our rederaption, that is, Christ's blood
in the eucharist.
* De latere in cruce pendentis lancea percusso sacramenta Eccleais
profluxemnt. t De Saeram. in gen. 1. 2. t. 27. Amb. 1. 10. in Luc. et Bed. c. 19.
Joh. intelUgunt per sanguinem qui e latere effluxit redemptionis pretium,
et per aquam baptismum. [Bede, p. 609. tom. 5. Colon. 1688.]

OF THE SEVEN SACRAMENTS. 259
To the seventh. The authority of St. Ambrose is as a
thorn in the Jesuit's eye, for it cannot but be a great preju
dice to their cause, that so learned a bishop as St. Ambrose,
writing six books professedly of the sacraments, omitteth the
Romish five, and spendeth his whole discourse upon our two.
If the Church in his time beUeved or administered seven sa
craments, he could no way be excused of supine negligence for
making no mention at all of the greater part of them. It
were aU one as if a man professing to treat of the elements, or
the parts of the world, which are four, or of the Pleiades or
the Septentriones, or the planets, which are seven, should
handle but two of that number. Bellarmine, therefore, and
after him Flood, pluck hard at this thorn, but cannot get it
out (saying that St. Ambrose's intent was to instruct the
Catechumeni only, as the title of one of the books sheweth.)
For, first, St. Ambrose hath no book of that title, viz. an
" Instruction to them who are to be catechised, or are begin
ners in Christianity ;" the title of that book is De iis qui
initiantur, " of those who are initiated or entered into holy
mysteries." Secondly, this is not the title of any of the six
books de sacramentis alleged by the Knight, but of another
tractate. Thirdly, admit that St. Ambrose, as St. Augustine
and Cyril, wrote to the Catechumeni, and intended a cate
chism ; yet they were to name aU the sacraments unto them,
as all dirines- usually do in their catechisms, because the sacra
ments are always handled among the grounds and principles
of Christian reUgion. And though the Catechumeni are not
presently admitted unto all, yet they are to learn what they
are, that they may be the better prepared in due time to re
ceive them. Fourthly, it is eridently untrue (which the Jesuit
saith) that St. Ambrose writeth not to the beUevers of that
age, but only to sorae beginners. The very front of his book
proves the Jesuit to be frontless ; for St. Ambrose's first words
are, " I vrill begin to speak of the sacraments which we have
received," &c. In Christiano enim viro prima est fides, " for
the first thing in a Christian man is faith." And as he writeth
to all believers, not beginners only, so he speaketh also of the
chief sacraments of the New Testament, and not of those only
which the Catechumeni received, as is apparent out of the
fourth chapter of the first book De sacramentis ; wherein he
proveth, according to the title of that chapter, Qubd sacra
menta Christianorum diviniora dnt, et priora quam Judao-
rum, " That the sacraments of the Christians are more ancient
s 2

260 OF THE SEVEN SACRAMENTS.
and more divine than those of the Jews ;" and he instanceth
especially in the sacraraent of the Lord's supper. Lastly, the
Jesuit in this answer apparently contradicteth himself; first,
saying that St. Ambrose's intent in that work was only to in
struct the Catechumeni in those things that were to be done
" in the time of baptisra ;" and within a few lines after, he
saith, that he " writeth of the sacraments, whereby tbey were
so initiated, which are three, baptism, confirmation, and the
eucharist."* So true is Budeeus's observation. That lies dash
one with the other, and truth breaks out of the mouth of the
liar ere he is aware f Who ever heard of the eucharist to be
administered in the time of baptism, or that the eucharist was
administered at all to the punies or Catechumeni whUst they
were such. Certainly if the Catechumeni, or younger beginners,
to whom he saith St. Ambrose wrote, were capable of the
doctrine of the eucharist, containing in it the highest mysteries
of Christianity, they were much more capable of penance, ma
trimony, and extreme unction, which are easy to be understood
by any novice in Christian religion.
To the eighth. That it may appear what was the judgment
of St. Augustine in' this main point of difference, between the
Reformed and the Roraan Church, I will weigh what is brought
on both sides ; first what the Jesuit allegeth fbr seven, and
then what the Knight for two. St. Augustine haring written
divers catechistical treatises, in which he had occasion to name
and handle the sacraraents ; yet nowhere defineth the number
of thera to be seven, neither naraeth all of thera either jointly
or severally : this the Jesuit knowing well enough bringeth no
one testiraony for the proof of their seven sacraments out of
him, but forceth only some sentences to prove out of them
that he held more than two, as namely out of his first sermon
upon the 103rd Psalra: "Cast thine eyes upon the gifts or
offices of the Church in baptisra, the eucharist, and the rest
of the holy sacraments ;" and Epistle 118, haring brought in
two sacraraents, baptisra and the Lord's supper, he addeth
such a general clause, "and if there be any thing else com
mended in holy Scriptures ;" which words of his import that
he held more sacraments than baptism and the Lord's supper,
in that very sense wherein those two by him naraed are cdled
* Page 210.
t Bud. deasse, Veritas nonnunquam invitis erumpit ac faUens inter
mendacia ab audientibus demum agnoscitur cum interim loquentes adhunc
se habere in potestate putent.

OF THE SEVEN SACRAMENTS. 261
sacraments. I answer, St. Augustine in neither of these places
taketh the word sacrament in a strict sense, but in a large, for
every sacred rite comraended in Scripture, or gift and office of
the Church. As for the word cateris the Jesuit insisteth upon,
it importeth only a generical convenience and sirailitude, not a
specifical ; and so we acknowledge that there are raany sacred
rites in the Church which agree with baptisra and the Lord's
supper in the generical notion of sacraraents, but not in the
specifical, as the word sacrament is taken for a pecuUar seal
of the New Testament, haring thereunto annexed a promise
of justifying grace. Now let us weigh what the Knight
aUegeth out of St. Augustine for two sacraments only, " Our
Lord (saith that Father) and his Apostles have delivered unto
us a few sacraments instead of many, in performance raost
easy, in signification most excellent, as is the sacrament of
baptism and the Lord's supper."* To disappoint this testi
mony, the Jesuit first layeth corruption and falsification to the
Knight's charge, because St. Augustine's words are dgna
pauca, not sacramenta ; which is nothing but a mere cavil,
for signa and sacramenta are in St. .Augustine no other than
synqnima, by dgna he can mean no other than sacramenta.
For he instanceth there in no other, neither did Christ deliver
unto us any other dgna or sigilla but these two. " Yes,
(saith the Jesuit) for it is plain by the word deut, that he
bringeth in baptism and the Lord's supper for example only,
and doth not restrain the dgna to these two." It is not plain,
for deut bringeth in an example, be it one or more, neither can
we from thence infer that there are more. For St. John speaking
of our Sariour saith, vidimus gloriam ejus deut unigenifi filii
Dd, " We beheld the glory as of the only-begotten Son of the
Father." WUl the Jesuit from thence infer that God had
more only-begotten sons ? But to expound St. Augustine out
of himself those signs or sacraments which here he calls a
few, in his 118th Epistle he terms "most few," (sacramentis
numero paudsdmis), surely seven sacraments are not numero
paudsdma, fewest in number, but two are so : and therefore
in his book, De symbolo ad cateehutnenos, he termeth them
gemina Ecclesice sacramenta, which passage the Jesuit taketh
no notice of, because he could give no answer at all unto it,
yet he setteth a good face upon the matter saying, this may
suffice for such testimonies as were alleged out of St. Augus-
* Dedoct. Chris. 1. 3. c. 9. [part 1. col. 49. Paris 1679-1700]

262 OF THE SEVEN SACRAMENTS.
tine. OfaU the Roman captains I cannot liken him fitter to
any than to Terentius Varro, who though he fought so unhap
pily agamst Hannibal at Cannse, that he lost forty thousand
men upon the place, yet he seemed to be Uttle daunted there
with, and the Roman Senate sent him public thanks, quod de
republica non desperdssef, that " he despaired not of the Com
monwealth." To the ninth. The author of the treatise De ablutione pe
dum, who was far later than St. Cyprian, mentioneth indeed
five sacraments, which are more than two, yet less than seven,
and for those five he nameth, it is evident he intended not
that they were sacraments, in a strict sense. For one of them
is ablutio pedum, which if it be a sacrament in the proper
sense, then hath the Jesuit au eighth sacrament as himself is
sapienlum octavus. " Not so" (saith he) for ablutio pedum,
which that author raeaneth is the sacrament of penance."
Then belike Peter and the Apostles did penance, whilst Christ
washed their feet. Although there raay lie hid sorae mystery
in that ablution, and therefore it raay be termed a sacrament
in a large sense, as Bellarmine expoundeth that author ;* yet
our Lord himself revealeth unto us no other mystery, nor
maketh any other inference from it than a pattern of hunlility.
" If I your Lord and master have washed your feet, ye also
ought to wash one another's feet."f Yea, but (saith Flood)
the author speaketh of another laver after baptism, and what
can that be other than penance ? He speaketh of another
laver, not of another sacrament, which laver is no other than
thp laver of penitent tears. But dicis causa, let ablutio pedum
be penance, yet we have but four sacraments mentioned hy
this author, what becoraeth of the other three ? To this he
answereth, that " the author mentioned not them, because his
scope was in that place to speak of such sacraments as had re
lation to our Sariour's last supper." A ridiculous evasion, for
what relation hath baptism, or penance, or confirmation, or
order to our Lord's supper? But the Jesuit, Uke a lawyer
that hath taken his fee of his client, thought himself bound m
conscience to speak something in behalf of this author, though
nothing at all to the purpose, Uke Erucius in Tully, Ego quid
acceperim scio, quid dicam nesdo.X
To the tenth. The Jesuit in his answer to St. Isidore be-
* L. 2. de sac. c. 24. t John xin. 24.
X Cic. pro Rose. Amer.

OF THE SEVEN SACRAMENTS. 263
wrays extreme negUgence. For the Knight quoting St. Isidore
at large in his sixth book, and not naming any chapter, this
Desultorius Miles posting through one chapter, and finding
not the words there, chargeth the Knight with falsification ;
whereas in the chapter immediately following, to wit, the
19th, according to the later edition of St. Isidore, (but in the
18th, according to the former), the testimony alleged by the
Knight is found in express words, and " Baptism, chrism, and
the Lord's supper reckoned by him for the sacraments of the
Church there," without addition of any other ; if he had held
seven sacraraents, questionless in that place he would have
named all, or at least the major part of them. The Jesuit ap
pUeth a plaster to this sore, to wit, that elsewhere the sarae
Father mentioneth penance and matrimony. But the plaster is
too narrow, and the salve of no virtue at all. First, it is too
narrow, for though penance and raatriraony be added to bap
tism, chrism, and the Lord's supper, we have yet but four (or
if we take chrism not for a ceremony used in baptism, but a
distinct sacrament from it), at the most, but five : we are still
out of our reckoning, we hear nothing of order and extreme
unction. Secondly, as the plaster is too narrow, so the salve
spread on it is of no rirtue at aU. For though St. Isidore
compareth penance to baptism in respect of the effect thereof,
viz. washing away of sin, yet he maketh not thereby penance
a sacrament. Whatsoever washeth away sin is not therefore
a sacraraent, faith " purifieth the heart,"* as the Apostle speak
eth ; and Christ hiraself saith, " Do alms, and all things shall
he clean unto you ;"f yet doth it not from thence follow, that
either faith or charity are sacraments. For matrimony he
saith indeed, " there are three boons or good things in it," or
as the Jesuit translateth the words, "three goods of it, /c?es,
proles et sacramentum," faith, issue, and a sacrament, but by
sacrament there he understandeth the great mystery of the
union of Christ vrith his Church, whereof matrimony is a sign,
and he alludeth to the words ofthe Apostle, J tovto LotX piya
fivarfipiov, "this is a great mystery," which the Latin interpreter
translateth sacramentum, as he doth also the " sacrament of
the woman," § and as strongly might they conclude out of him,
* Acts. XV. 9. t Luke xi. 41. X Ephes. v. 34.
§ Apoc. xvii. 17. " I wUl tell thee the mystery of the woman and of the

264 OF THE SEVEN SACRAMENTS.
that the " whore of Babylon is an eighth sacrament,"* as ma
trimony is the seventh. In our book of Homilies marriage is
called a " sacrament," as all sacred rites may in a large sense.
The Jesuit should have proved, according to his undertaking,
(page 202), that marriage is a sacrament in a strict sense, but
his proofs are as his honesty is at large.
To the eleventh. Hallensis lived in a dark age, yet in this
point he saw some light through a chink, whereby he disco
vered that three of their supposed sacraments, to vrit, order,
penance, and matrimony had their being before the New Tes-
taraent,f and consequently were not to be said properly the
sacraments of the new Law : and he giveth us also a sufficient
reason to exclude the fourth, to wit, confirraation ; because as
he teacheth, " the form and matter thereof were not appointed
by our Saviour, but by the Church in a Council held at
Melda." Yea, but saith the Jesuit he addeth, dne prajudicio
dicendum, "let this be spoken with leave," adding, "let us
hear but such a word frora the Knight's mouth, and he shall
see the matter will soon be ended." For answer whereunto I
say, first, that the words of Hallensis, dne prajudicio, no whit
prejudice the truth of his assertion : but only shew the modesty
of the man. Next, for the Knight, whosoever peruseth his
book with the preface, shall find that he speaketh far more
modestly and submissively than Hallensis here doth, Sed tumor
Jesuita non capit illius modum,'^. What Hallensis concludeth
that there be neither more nor fewer than seven sacraments,
maketh little against us, for he neither addeth sacraments pro
perly so called, nor sacraments of the new Law, in quibus verti-
tur cardo quastionis ; if the Jesuit so expound Hallensis he
maketh him contradict himself, and so utterly disableth his
testimony. For all sacraments properly so called of the new
Law must be instituted by Christ, the Author ofthe new Law,
which Hallensis denieth of confirraation. Again, they must
have their being by the new Law, not before ; which he affirm
eth of three of the seven sacraraents, as I shewed before.
To the twelfth. Wheresoever the Knight maketh mention
of Hugo, the Jesuit maketh an hideous noise like an hue and
cry, " you say (saith the Jesuit) of Hugo, that he excludeth
* So St. Aug. de peccamerit et remiss. 1. 1. c. 26. calleth bread which
was given to the Catecumeni an holy sacrament, and in Psal. xliv. the
mysteries of Christian reUgion, Sacramenta doctrinse.
t Part. 4. q. 5. memb. 2. j Part, 4. q. 5. memb. 7. art. 2.

OF THE SEVEN SACRAMENTS. 265
penance from the number of the sacraments and admitteth
holy water. For both which. Sir Humphrey, a man may hold
up his finger to you, and wag it, you know what I mean," &c.*
The Knight knoweth well what you mean, and also what man
ner of men they are who hold up their finger in such sort,
viz. fools or madmen, utrum horum mavult, acdpiat. Is it a
matter that deserveth such hooting to allege Hugo de Sancto
Victore out of Master Perkins in his Problems, a most learned
work, against which never a Papist yet durst quash ? How
many hundred testimonies do Bellarmine and Baronius, and
this Jesuit allege at the second-hand ? Were the allegation
false. Master Perkins must bear the blame who misquoted
Hugo, not the Knight, who rightly allegeth Master Perkins,
but the Jesuit neither doth nor can disprove the allegation,
but out of another book of Hugo, he allegeth a passage for
seven sacraments, which yet as I shall shew hereafter may weU
stand with that which Master Perkins allegeth out of him
against penance. But before I expound Hugo, I vrish the
reader to observe in the Jesuit, how true that is which the
naturalists relate concerning serpents,f that the more venom
ous they are, the shorter-sighted they are. He who odiously
and maliciously chargeth the Knight vrith a short quotation in
this very place falsely quoteth the same author himself. For
the words he allegeth out of him, to wit, that " there are seven
principal sacraraents of the Church," are not found in the
hook he quoteth, viz. Speculum de myst. Eccles. c. 12. It is
true such like words are found in another treatise of his, to
wit, De sacramentis, but this neither excuseth the Jesuit's
negUgence, nor helpeth at all his cause. For he that saith
there are " seven principal sacraraents," implieth that there
are more than seven, though less principal. Either Hugo
taketh the word sacraraent in a large or strict sense: if in a
large, he contradicteth not us ; if in a strict sense, he contra
dicteth the Jesuit and the Trent Fathers, for they teach there
"are no more than seven sacraments," whether principal, or
not principal. Hugo reckoning seven as principal tacitly ad
mitteth other as less principal. Yet the Jesuit singeth an
16 paean to himself, and most insolently insulteth upon the
Knight, saying, J " Because you may less doubt of penance,
whereof for thus abusing your author and reader you deserve
no small part, he hath a particular chapter, wherein he calleth
• Page 231.
t PUn. 1. 8. c. 23. Aspidi hebetes oculi dati, eosque nou in fronte sed
in temporibus habet. } Page 231.

266 OF THE SEVEN SACRAMENTS.
it as we do with St. Jerome the second board after shipwreck,
and saith that if a man endanger his cleansing which he hath
received by baptism, he may rise and escape by penance.
How say you to this. Sir Humfrey ? have I not just cause to
tell you your own ?" Agreed, suum cuique, let the Jesuit tell
the Knight, and I will tell the Jesuit his own ; the Knight
neither holdeth with the doctrine of raerit, nor the sacrament
of penance ; the Jesuit who holdeth both may by his belief
merit their holy sacrament of penance, for egregiously abusing
Hugo de Sancto Victore, and St. Jerome and his reader, by
making a sacrament of a metaphor, and out of thein arguing
thus woodenly against the Knight. Hugo hath a particular
chapter wherein he calleth penance as we do with St. Jerome,
the second board after shipwreck, ergo, penance is a sacra
ment of the new Law ; doth he not deserve for concluding so
absurdly, to have the character of his own sacrament indehbly
iraprinted upon his flesh ?
To the thirteenth. The Knight allegeth not Bellarmine
nor Hugo, nor Peter Lombard, nor Bonaventure, nor Hallen
sis, nor Altisiodorensis, nor Suarez himself; as if they ex
pressly and in direct terms denied extreme unction to be a sa
crament : this they do not, neither as things stood with some
of them raight do safely, the Roman Church haring defined
the contrary. Yet so great is the force of truth, that what in
words they affirm they consequently deny ; and thus much
Suarez ingenuously confesseth:* "Sorae (saith he) have
denied that this sacrament was instituted by Christ, whence it
followeth by plain consequence that it is no true sacrament."
Yea, but saith Flood, " if those schoolmen had lived in this
age, they would have said that Christ did institute it."
Whereunto I answer, that all judgments proceed ex aUegatis
et probatis, not allegandis et probandis upon things aUege'd,
and proved not upon things to be aUeged and proved in future
times, neither is it likely that they would have altered their
opimon, upon notice of the Trent decision, for if the Church
of France, and divers other Romish Catholics, as they term
them, submit not at this day to aU the decrees of that Coun
cU : much less may it be thought that those ancient and acute
school divines, who bore the greatest sway in their times,
would have suffered themselves to be baffled hy the pretence
of a petty Council, " charging her canons with nothing but
* Suar. tom. 4. disp. 39. sect. 2. nonnuUi negarunt hoc sacrametttum
fuisse a Christo institutum ex quo plane sequebatur non esse verum sacra
mentum. [p. 512. tom. 4. Mogunt. 1616.]

OF THE SEVEN SACRAMENTS. 267
paper-shot." Every sacrament of the New Testament is sup
ported with two pillars, institution by Christ, and a promise
of justifying grace annexed to the due receivers thereof set
down in Scripture, the forraer pillar the ancient schoolraen
take from extreme unction: the latter Bellarmine and Cajetan,
how then can it stand ? The Jesuit answereth, upon a third
pillar, unwritten tradition. But this I have proved before to
be a weak and rotten one : and to speak the truth it serveth
Papists as pons Adnorum did the ancient logicians to which
they fly for shelter, when all other help faileth them. Albeit
they brag much of Scripture, yet upon exaraination of parti
culars it wUl appear, that their new Trent Creed consisting of
twelve supernumerary articles, hath no foundation at all in
Scripture : and therefore they are forced for their support to •
fly to verbum Dd non scriptum, an unwritten word of God,
which I would fain know of them how they prove to be God's
word ? Whether by Scripture, or by unwritten tradition ? by
Scripture they cannot say, for it implies a flat contradiction,
that verbum non scriptum should be scriptum, that unwritten
traditions should be found in, or founded on Scripture ;
if they say they prove it to be God's Word by tradition, then
they prove idem per idem the same thing by itself, and build
their faith upon a sUly sophism caUed petitio principii, the
begging the main point in question.
To the fourteenth. In the allegation of Cardinal Bessarion*
the Jesuit chargeth the Knight vrith ambiguous transla
tion, and so placing the words, that they raay have a double
sense, the one to deceive the siraple, and the other to excuse
himself against the objections of the learned : and for this he
pronounceth a woe against him, va peceafori terram ingre-
dienti duabus viis, " Woe to the sinner going on the earth two
ways :" but the truth is, as Pentheus after he was distracted,
imagined, duplices se ostendere Phoebos,-\ that he saw two
suns, when yet there was but one in the sky : so the Jesuit
in a fit of frantic maUce, imagined the Knight to go two ways,
whereas he goeth but one, and that a fair and straight way,
for he setteth the Latin words of the cardinal vrithout any
addition or detraction in the margin, hac duo sola sacramenta in
Evangeliis manifest^ tradita legimus, and he translateth them
faithfiiUy : " We read that these two sacraments only were

* Page 225.
t Orestes apud Euripidem Electram sororem appeUat Furiam, quod eam
ne fureret in lecto constringeret.

268 OF THE SEVEN SACRAMENTS.
delivered us plainly in Scriptures ;" he rendereth not the words
we read plainly in Scriptures, that there were two only sacra
ments delivered unto us, which had been a misplacing of Bes-
sarion's words, and misinterpretation of his meaning, but "we
read that these two only were plainly delivered in the Gospel ;"
there is no more ambiguity in the translation than in the ori
ginal, which though it denieth not that other sacraments may
be delivered in the Gospel, yet it affirmeth that " these two
only are plainly delivered there," and consequently that these
two only are, de fide,-aia,tter: of faith, and upon pain of damna
tion to be believed ; for as I proved before out of St. Augus
tine, and St. Chrysostom, " all things that concern faith and
manners, and are necessary to salvation, are plainly delivered
in holy Scriptures."
To the fifteenth. Some Papists, as Flood confesseth, deny
the four inferior orders to be sacraraents, and Soto denieth
the superior, what a confusion is here in your sacrament of
order ? If the ordination of bishops be not truly and pro
perly a sacraraent, as Dominicus Soto acknowledgeth, neither
is the ordination of priests a sacrament ; for what can be
alleged more for the one than the other ? and if the ordination
of priests be no sacrament, much less deacons, or subdeacons,
or acolytes, or exorcists. Whether there be the same charac
ter iraprinted in the ordination of bishops and priests, it is not
raaterial to our present question, for if it be the same, then it
followeth, according to the doctrine of the schools, that they
are one and the self-same sacrament : if a diverse character be
iraprinted by the one and by the other, then are they two dis
tinct sacraments. If they are the same sacraments, then Soto
denying the one, consequently denieth the other to be a sacra
raent : if they are distinct sacraments, then there are eight
sacraments. Yea, but saith the Jesuit, " Whether there he a
new character in a bishop, or the same extended is no matter
of faith, and therefore we are not to dispute with you ofit,
but keep you off at the staff's end, or rather out of doors :
when you are once admitted into the Catholic Churcb, we may
admit you to speak of a school-point or else not." We know
well that ye are loath that we should hear of your differences
among yourselves : but the fire of contention cannot be kept
within the walls of your schools, quis enim celaverit ignem ?
Lumine qui semper proditur ipse suo, it breaketh out, and if
ye look not to it, it will set on fire the whole fabric of your
Romish Babel. Meanwhile the Jesuit giveth us great encou-

or THE SEVEN SACRAMENTS. 2G9
ragement to desire to be admitted into the Roman Church
because then, forsooth, we shall have leave to " tread the endless
mazes of scholastical disputes,"
To the sixteenth. If Soto comes short, Durand cometh
home to the point in question, for he affirmeth that which is
aUeged by the Knight, and confessed by the Jesuit, that matri
mony is not a sacraraent univocaUy, if not univocaUy, not
truly and properly, but equivocally or analogically. Yea, but
saith the Jesuit, " All acknowledge it for an error in Durand:"
he saith all, but he names none. Surely the divines of the
Reformed Church acknowledge it for no error in Durand, but
defend it for a truth : and for such Romish divines that
adhere to the Council of Trent, they are but a factio n inthe
Church, nor is their authority more to be urged against the
doctors of the Reformed Churches, than the authority of the
doctors of the Reformed Churches against them : which, yet
if any should produce against any of the articles of their new
Creed, they would not vouchsafe them so rauch as a look.
For the definition of the Church in the CouncU of Florence,
which the Jesuit toucheth upon, it is of little or no authority,
because that Council was not general, nor called by lawful au
thority, but by the schismatical Pope Eugenius IV., who was
deposed by a General Council held at Basil.
To the seventeenth. Because the Jesuit is forbidden by the
Pope's law to taste of the fraits of matrimony, at which it
seems his mouth waters, he is content to let the tree fall to the
ground for want of support. To Cardinal Cajetan, who gave
a strong push at it, by denying that it can be proved to be a
sacrament out of the words of St. Paul, Ephesians v., he
answereth nothing but with ifs ; if it be not proved out of that
place it may be out of others, if out of no other, yet out of
tradition: to his ifs I return fies ; fie for shame that they should
hind all their foUowers, under pain of a heavy curse, to believe
this sacrament of matrimony, and yet know not where to
ground this their belief upon Scripture or tradition. If it
may be proved to be a sacrament out of St. Paul,* their most
leamed Cardinal Cajetan is out : if it may not be proved out
of those words. Cardinal Bellarmine and almost all Papists
that wrote since Cajetan are in an error. The Jesuit holdeth
a wolf by the ear : he dares neither hold with Cajetan, nor
against him : but puts the matter off vrith an if. It it cannot
be proved to be a sacrament out of that passage, as Cajetan
* Ephes. v.

270 OF THE SEVEN SACRAMENTS.
affirmeth, yet it may be out of other texts. What texts? why
doth he not name them ? it is a sign he feareth his com is
counterfeit, that he dare not bring it to the test. If that place
which seemeth to make most for his Roraish tenet, make no
thing at all, as the acute schoolman and most learned Cardmal
Caj etan confesseth, there is no likelihood that other texts which
have less appearance vrill stand thera in any stead, and there
fore, for his last refuge, he flieth to unwritten traditions, as the
old dunces as I noted before, ad pontem asinorum.
To the eighteeenth. Canus puts a strong sharp weapon in
our hands to wound your Trent doctrine concerning matrimony,
but withal forbiddeth us to strike with it, as the Jesuit Flood
telleth us, as if we were at his beck, and might not use our
weapons as we list. But let him know, though he be so fool
ish as to give advantage, we will not be so childish as to leave
it. If that be true which he writeth, " that the divines of Rome
write so uncertainly of the matter and form of matrimony, that
it were folly in any to go about to reconcile these differences,
and determine any thing certain in the point :"* we wiU infer
upon him that it is likewise folly to define matrimony to be a
sacrament, for if the matter and form of matrimony be
so unknown as he saith, the genus of it must needs he
unknown. For the genus as Porphyry teacheth,f " is taken
frora the matter, and answereth thereunto as the difference is
taken from the form." If the genus be uncertain, how can it
be an article of faith, that matrimonium is species sacramenti.
The whole nature of a thing consisteth of matter and form,
which if it be unknown, the specifical essence is unknown, and
if the specifical essence be unknown, how can it be ranked in its
predicament under its proper genus ? what Papist soever there
fore defineth matrimony and putteth it under a sacrament as
the proper genus, Canus putteth the fool upon him ; take it off
when you can.
To the nineteenth. Vasquez giveth the Jesuit's cause not so
light a blow (as he imagineth) in saying that where St. Augus
tine calleth matrimony a sacrament, he taketh the word sacra
ment in a large sense, and not in the strict and proper : for if
« Canus loc. Theol. 1. 8. c. 5. [p. 392. Colon. Agrip. 1605.] in mate
ria et forma hujus sacramenti, viz. Matrimonii statuenda, adeo suntincon-
stantes et varii, aded incerti et ambigni ut ineptus futurus sit qui in tanta
iUorum varietate, et discrepantia rem aliquam certam, constantem, et explo-
ratam conetur afferre.
t L. de prffidicab. c. de genere.

OF THE SEVEN SACRAMENTS. 2/1
St. Augustine be so to be understood, he held not matrimony a
sacrament properly so called, but in a large sense only, and if that
were his judgment, we have a great advantage of our adversa
ries in the cause. For St. Augustine carrieth a great stroke,
not only because he is held the acutest of all the ancient Fathers,
and Father of all the schoolmen : but especially, because the
Pope in the Canon law professeth, Augustinum sequimur in
disputationibus. " We follow for the most part, (saith Pope
Gelasius,) St. Jerome in the interpretation of Scripture,
St. Gregory iu matter of morality, but St, Augustine in point
of controversy." Yea, but saith Flood, " this is but Vasquez'
private and singular opinion concernmg St. Augustine." Nei
ther doth the Knight otherways urge it than as the singular
opinion of a singularly learned Jesuit enforced by evidence of
truth, to give over their chiefest hold of antiquity, in this
point the authority of St. Augustine. Well, be it so, saith
Flood, Vasquez is so far for you, yet " we have an Oliver for
a Roland, Bellarmine for Vasquez : for this opinion of Va-iquez
is contradicted by other CathoUc divines, and by Bellarmine in
particular." Where is then the unity our adversaries so much
brag of? two of the greatest champions of the Pope, Vasquez
and Bellarmine, strive about St. Augustine, and the one refel-
leth the reasons of the other, so that it seemeth our Popish
divines are as ill resolved about the proof of their doctrine, as
I shewed before out of Canus, that they were in a wood con
cerning the doctrine itself. Moreover I add, that though
Bellarmine may go in equipage with Vasquez : yet Vasquez
against them more disparageth their cause, than Bellarmine for
them helpeth it. For a testimony from an enemy is of more
force to us, than the testimony of a friend, or rather sworn
vassal to the Roman Church can be for them.
To the twentieth. Since signification is of the essence of
the sacrament, and Bellarmine vrill have this signification
necessarily to " contain in it three things, the passion of
Christ, sanctifying grace, and eternal life." And whereas
farther he confesseth " that the signification of these three
things is most apparent in baptism and the Lord's supper :"
the Knight strongly concludeth out of him that our doctrine
concerning two sacraraents is more certain and evident than
theirs concerning seven, and consequently that our belief is
safer in this point than theirs. As for that which the Jesuit
addeth out of Bellarraine, that the rest of the sacraments sig
nify aU these things, at least impUcitly were it true, yet we had

2/2 OF THE SEVEN SACRAMENTS.
the better of the cause. For our two sacraments, as it is con
fessed, signify these things plainly and eridently ; theirs ob
scurely and implicitly ; but indeed it is not true that they
signify or represent those things at all. For what representa
tion is there between iraposition of hands in orders, or joining
of hands in raatriraony, or confessing sins in penance, or
chrism in confirmation, or oil in extrerae unction, and the pas
sion of Christ, and eternal life ? What the Jesuit addeth for
conclusion, that the rest of the Knight's section is nothing but
such foolish stuff as he is wont to talk, without rhyme or rea
son, needeth no other answer than this that the Knight indeed
from p. 157 to 161 taketh an inventory of a great deal of fool
ish stuff, but it is theirs, not the Knight's, to wit, " that Christ
satisfied the people with five loaves and two fishes which make
seven, and that which Andrew said, there is a boy here which
hath five loaves and two fishes, must be understood of the rank
of St. Peter's successors ; and that which is added, make the
people sit down, signifieth that salvation must be offered to
them by teaching them the seven sacraments. Again, there
are seven virtues, seven mortal sins, seven planets, the Lord
rested the seventh day, seven daj's thou shalt eat unleavened
bread ; Balak offered seven bulls and seven rams ; and in the
Apocalypse we read of seven candlesticks, seven seals, seven
angels ; ergo, there are seven sacraments properly so called, or
rather properly so proved."*
Spectatum admisi risum teneatis amid ? Are such argu
ments the reason of men, sobria et vigilantis fidd, as St.
Augustine speaketh, are they not rather dreams of the seven
sleepers ? or as Epictetus spake of arguraents against the truth,
Hac sunt infernorum somniorum Phantasmata.f
* Tyrabosc. pat. Ven. vid. GentUet examen concU. Trid. 1. 4.
t Ex Humfr, in Vit. JueUi.

OF COMMUNION IN BOTH KINDS. 273

Concerning the Communion in both kinds.
Spectacles, chap. 9. sec. 5. a pag. 242. usque ad 259.
"The Knight in alleging the Council of Constance touching
communion in one kind, translateth the Latin falsely and ab
surdly. I confess that under one kind only all and whole
Christ, and the true sacraments are received, as if the Council
had said, omnis et totus Christus, whereas the words are,
totus atque integer Christ-us, that is whole and entire Christ.
"Inbringing this decree, he hath brought a staff to beat him
self withal, for the non obstante which he would join with
Christ's institution in both kinds, as if the CouncU forbid it
in both kinds, notwithstanding Christ did so institute it, is
not so joined in the CouncU, but otherwise thus : Though
Christ did institute this venerable sacrament after supper, and
administered it in both kinds, yet notwithstanding this, the ap
proved custom of the Church hath observed, and doth observe,
that this sacraraent is not to be consecrated after supper, nor to
be received by the faithful but fasting ; which decree I suppose
the Knight vvUl not condemn.
" This was no new thing begun by that CouncU, but it being
grown to be a general practice to comraunieate in one kind,
which also from the beginning was soraewhat practised, and
certain heretics arising, and condemning the practice and belief
pf the whole Church ; this CouncU condemned them, and
commanded the former custom to be stUl retained.
" Though Christ did institute the sacrament in both kinds, yet
it is lawfiU to receive in one ; neither doth the Council decree
any thing against Christ's precept by establishing the com
munion in one kind, for Christ may institute a thing without
commanding it. For example, he did institute raarriage, yet
commanded not every man to raarry.
"The CouneU of 'Trent doth not any way contradict Christ's
institution or practice as the Knight would have it : but inferreth
only thus much, though Christ did institute and deliver the
blessed sacrament to his Apostles in both kinds in his last
supper, yet is Christ contained whole and entire in one kind,
and a true sacrament received ; where, saith he, I would fain
see, what opposition the subtilty of the Knight's wit can find?
VOL. v. T

274 OF COMMUNION
what reason can he give ? why it may not stand with Christ's
institution in both kinds, that he be whole nnder one, and if
whole, why not also a true sacraraent ?
" The words, ' drink ye all of this,' and ' do this in remem
brance of rae,' were spoken and appertain only to the Apostles,
and in them to priests, as appeareth more plainly by St.
Mark, who sheweth all which our Saviour meant of when he said,
' Drink ye all of this,' for saith St. Mark, ' and they did
drink aU.'
"Though Christ at his last supper did institute a sacrament
in both kinds, and so gave it to his Apostles : yet Christ might
at some other time after his resurrection communcicate someof
his disciples in one kind ; and some Fathers think he did his
two disciples at Emraaus.
" The Knight needeth not to produce ten or eleven authors to
prove it had been the practice of the Priraitive Church, to com
municate in both kinds : for that would have been granted him
without all that labour : but he should have proved that the
practice was grounded upon sorae divine precept indispensable,
or else it followeth not, but that it is in the power of the Church
to alter the practice, in the use and administration of the
sacrament. '' Bellarmine bringeth six several rites or practices of the
ancient Church which Protestants cannot deny, evidently con^
vincing the frequent use of one kind.
" The Nazarites among the first Christians in Jerusalem did
coraraunicate in one kind, for they were forbid to drink wine,
or even eat a grape or raisin.
'¦ The Knight in alleging Tapperus against the Communion,
in one kind, leaveth out the principal verb, and one-half of the
sentence answering the former, which of itself was imperfect,
which was the author's absolute judgment and deternadnation ;
for the whole sentence of Tapper, art. 16. is this, it were
raore convenient if we regard the sacrament and the perfection
thereof to have the coraraunion under both kinds, than under
one : for this were more agreeable to the institution thereof
and to the integrity of a corporal reflection, and the example
of Christ ; but in another consideration, to wit, of the rever
ence which is due to the sacrament, and to the end we may
avoid all irreverence, it is less convenient, and no way expedient
for the Church, that the Christian people should communicate
in both kinds.
" In the laws of King Edward VI., revived and confirmed

IN BOTH KINDS. 275
by Queen Elizabeth, it is ordered, that the communion be
delivered to the people under both kinds with this exception,
unless necessity require.
"That it is not requisite that every article of faith have
sufficient and express proof of Scripture, for as St. Jerome
teacheth, although the authority of holy Scripture were
wanting, the consent of the whole world on this side should
have the force of a precept."*
The Hammer.
In this section the Jesuit beginneth merrily "with a fiddle,"
butendeth " sadly," and every where answereth " sorrily." For
to omit his omission of some things that pincheth him
shrewdly, as namely, first that the Council of Constance by
reason the first Sessions judged the Council above the Pope, is
condemned, and rejected by the CouncU of Florence, and last
CouncU of Lateran ; but for the last Sessions wherein the half
communion is estabUshed contrary to Christ's precept, and
holy institution, it is aUowed by Pope Martin V., and received
of all Catholics ; whereby it appears that Papists are more
tender ofthe Pope's supremacy than Christ's honour :f secondly,
that Bellarmine saith, " That it is not to be doubted ; but
that it is best and fittest to be practised that Christ hath done."
Now it is erident out of Scriptures, and confessed by the
Fathers in the CouncU of Constance and Trent, that Christ
instituted and administered the sacrament in both kinds. Lastly,
that the Papists in this point apparently contradict them
selves, for they require antiquity, universality, and consent, as
the proper marks of Catholic doctrine, and yet confess that in
this the practice of their Church is contrary to the practice of
the Primitive Church, nor was it ever received in the true
Church, till above a thousand years after Christ, To let
pass these his preteritions, all that he saith in reply to other
passages of the Knight's may be dicotomized% into idle carils,
and sophistical evasions, as shall appear by the examination of
each particular.
To the first. The Jesuit as it should seem took Ennius the
poet for his pattern, who as Horace observeth, Nunquam nisi
potus ad arma prodluit, ^c. never undertook the description
of a war, or set himself to write strong lines before he had
* Dial. 2. cont Lucifer, etiamsi sacrae scripturse authoritas non subesset,
totius orbis in hane partem consensus instar prsecepei obtineret.
t De Euchar. 1. 4. c. 7. t Dichotomized.
T 2

276 OP coMMnNioN
comforted his heart with a cup of strong liquor. For if the
French wine had not assaulted his Capitol, as the Frenchmen
did sometiraes the Roman ; if a strong fume had not made his
head so dizzy, that he thought aU things before him went
round, he would never in so serious a subject as is the sacra
ment of Christ's blood, use such light and comical sarcasms as
he doth: against this saith he, "he bringeth two places of Scrip
ture, and the practice ofthe Priraitive Church, and so concludeth
the antiquity, and universality of his Church, this goeth round
with a fiddle Sir Hurafrey:"* if he had a purpose to make
sport to his reader, in the merry pin he was set on, he
should rather have said "your creed. Sir Humfrey, goeth round
withacrowd." But crowd or fiddle, whether he please to term the
learned discourse of the Knight, I hope it will prove Uke David's
harp, and conjure the eril spirit out of the Jesuit. To fall
upon the particulars in order, whereas in the first place he
chargeth the Knight vrith false and absurd translation of the
decree of the Council, rendering totus Christus, " all Christ
not whole Christ," and would make us beUeve that all can in no
sense be attributed to Christ, he forgot that text of the Apostle,
" That Christ is all in all." Surely it should seem this Jesuit
is descended from Pope Adrian, who was choked with a fly,
for what a silly fly choketh hira here ? The Knight to avoid a
tautology in translating totus et integer Christus, whole and
whole Christ, rendereth the word " all and whole Christ," and
what falsity or absurdity is there in this ? doth not every puny
know that omnis in Latin, and "all" in English is often
taken collective, as when we say, "Lazarus was covered aU over
with sores," do not the Papists theraselves sometimes so
render the word totus, as naraely in those places, " I have
stretched ray arms all the day long to a rebellious people?
and all the day long have I been punished, and aU Scripture
is given by dirine inspiration, and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness,
that the man of God may be perfect, throughly furnished
to all good works:" in which passages it is most erident that all
is taken for whole, and so the best interpreters render iraaa, tota
scriptura, that is the " whole Scripture."
'To the second. The Knight in bringing the decree of the
Council of Constance, hath not " brought in a staff to beat
himself withal," but to beat all such Romish curs as " bark at
* P. 243.

IN BOTH KINDS. 277
•the Ught of the sun," I mean the clear words of Christ's insti
tution, " Drink you all of this."* Yet saith that Council to the
laity, "None of you drink of this." If Christ had said in Uke
manner, receive you the communion after supper, we would never
receive it fasting. It is true that he instituted it the night he
was betrayed after supper, which circumstance yet bindeth us
not now to receive it at that time : but the argument no ways
follows from the change of a circumstance to the change of a
substantial act : the Church may dispense with the one, not
vrith the other. We argue not barely from the practice of
Christ and his Apostles, but from their doctrine and practice.
What Christ did and taught, as St. Cyprian soundly collects
must be perpetuaUy observed in the Church : but he taught and
practised the communion in both kinds, fedt et docuit, he
both did so, and taught us so to do ; but from the circum
stances of time, number of communicants, and gesture, sitting,
or leaning, though at that time he used such circumstances ;
yet be commanded not us to use them, and therefore we may
administer the sacrament at another time to a greater or lesser
number than twelve ; we may receive it also vrith another ges
ture than Christ or his Apostles used, because he no where
tieth us to those circumstances, but we may in no wise admi
nister or receive it in one kind, because he commandeth us to
communicate in both, saying, "Drink ye all of this ;" and what
though the CouncU join not the word " notwithstanding" to
Christ's institution in both kinds, hut to his administering after
supper : yet this no way excuseth the Fathers in it from con
fronting Christ, and abrogating his coramandment by their
wicked decree : for notvrithstanding Christ's command, "Drink
you all of this ;" that CouncU by a countermand forbiddeth
any priest under a great penalty to exhort the people to com
municate in both kinds, or to teach that they ought so to do.
To the third. If the Jesuit's forehead had not been made
of the same metal which he worshipped in his images, he
wonld have blushed to utter so notorious an untruth contrary
to the records of all ages, and the confession of aU the learned
of his own side. Never any before this Jesuit durst to say,
that the half communion was the behef and practice of the
whole Church before the CouncU of Constance, for besides
Salmeron, Arboreus, Aquinas, Tapperus, Alphonsus a Castro ;
the CouncU of Constance, Bellarmine and Cassander, aUeged
• Sess. 13.

278 OF COMMUNION
by the Knight, I could add Estius the Sorbonist,* Ecchius the
great adversary of Luther, Suarez their accoraplished Jesuit,
Soto their acutest schoolman, and Gregory de Valentia, who,
of all others, hath most laboured in this argument, aU not
only affirming, but some of them also confirming that the
communion in both kinds was anciently and universally ad
ministered to the people. It is well known, that the Eastem
Churches in Greece and Asia, and Southem in Africa, and
Northern in Muscovia, have ever, and at this day do adminis
ter the coraraunion to the laity in both kinds : and in the
Western and Roraan Church itself for a thousand years after
Christ and more, the sacrament was delivered in both kinds to
all the members of Christ's Church, which is manifest, saith
Cassander,f " by innumerable testimonies of ancient writers,
both Greek and Latin." And when the new custom of com
municating in one kind began a little before the Council of
Constance, it was impugned not by heretics, as Flood would
bear us in hand, but by good Catholics, as Soto, a man far
before Flood, ingenuously confesseth.;];
To the fourth. Albeit I grant there is some difference
between an institution, or constitution, or command : yet our
argument drawn from Christ's institution in both kinds is of
force against the Romish half communion. For a command is ,,
as the genus, and an institution is as the species, every com
mand is not an institution; but every institution is a command;
for what is an institution, but a special order or appointment
in matter of ceremony or sacrament ? Was not the institution of
circuracision an express command to circumcise every male
child ? Was not the institution of the passover a command
for every family to kill a lamb, and eat it vrith sour herbs ?
Was not the institution of baptism a command to " baptize all
nations in the name of the Father, Son, and Holy Ghost 1"
Was not the institution of the Lord's supper by words impera
tive, " Take, eat, do this in remembrance of me," and "Drink
ye all of this?" Yea, but the Jesuit instanceth in marriage,
which we acknowledge to be instituted by God, yet not com
raanded. I answer, all sacred rites (and namely the ordination
of marriage) are injunctions and commands to the Church, ot
mankind in general, though they bind not every particular
• See Grand SacrUeg sect. 17.
t Cassand. consult, art. 22. [p. 981. Paris. 1616.]
X Soto, artic. 12. q. 1. in dist. 12. non modo inter haereticos veriim
inter CathoUcos ritus ilie multo tempore in valuit.

IN BOTH KINDS. 279
person, but such only as are qualified for them; if crescite et
multiplicamini, " be rather a benediction upon marriage than a
command to marry," yet certainly those words used in the in
stitution of marriage, " therefore shall a man leave his father
and mother, and shall cleave to his wife, and they shall be one
flesh,"* contain a direct comraand, not to every man simply,
I grant, but to every one that hath not the gift of continence.
"To avoid fornication (saith the Apostle), f let every man have
his own wife, and let every woman have her own husband."
And again, " If they cannot contain let them marry, for it is
better to marry than to burn."];
To the fifth. There needs no subtlety of wit to find out the
opposition between the decree ofthe Trent CouncU and Christ's
institution: the dullest wit cannot but stumble upon it. For,
if whole Christ be received in either kind, why did Christ, who
doth nothing superfluously, institute the sacrament in both
kinds ? If the sacrament can no othervrise exhibit Christ unto
us than by virtue "of his institution, how can we be assured
that whole Christ is communicated unto us, when we riolate his
institution administering the holy coraraunion but by halves ?
the sacrament exhibiteth nothing but what it signifieth, but
the bread signifieth Christ's body not his blood : the vrine
signifieth his blood, not bis body ; therefore, accordingly, the
one exhibiteth only his body, the other his blood. Again, if
Christ be whole m either kind, then a raan might receive
whole Christ in drinking of the cup only, though he eat not
at aU of the bread, and consequently a man may vrithout
sm at the Lord's board drink only of the consecrated cup, and
not eat of the bread, which yet no Papist to my knowledge
ever durst afi^m.
To the sixth. This evasion of the Jesuit is exploded by
PhUip Momey,§ and Chamierus, tom. 4. resp. BeUar. and in
D. F.'s Conference with Everard, p. 256, and divers others.
This may suffice for the present, for the overthrow of this
general answer of aU Papists to the words of the institution,
" Drink you aU of this," mz. (that by all in St. Matthew and
St. Mark, priests only are to be understood). First, I note
at this time the Aposties were not fully ordained priests. For
as yet Christ had not breathed on them, nor given them the
power of remission of sins : next admit they were priests, yet
• Gen. ii. 24. t ICor. vU.2. i Ver. 9.
k De Euch. 1. 1. c. 10,

280 OF COMMUNION
in the institution of this sacrament they were non confidents,
supplying the place of mere comraunicants, and therefore con
sequently whatsoever Christ coraraanded them, he commanded
all receivers after thera. Thirdly, Christ commanded the
same to drink, to whora before he said, " Take, eat, this is my
body ;" but the former words, "take, eat," are spoken to the
lay people as well as priests, therefore the words, " Drink you aU
of. this," are spoken to them also ; " those things which God
hath joined together let no man put asunder."* Fourthly, I
would fain know of our adversaries when Christ saith, "This is
the cup ofthe new testaraent which is shed for many for there-
mission of sins," who are those many ? will they say the priests
only ? have the laity no sins, or no reraission of sins hv
Christ's blood? if they have, as all profess they have, why do
they forbid thera that which Christ expressly commanded
them, saying, " Drink ye all of this, for it is shed for you and
for many." All worthy coraraunicants are to drink Christ's
blood for whora it was shed, thus rauch Christ's reason im
porteth ; but it was shed for the laity as well as the clergy,
they therefore are alike to drink it. If the laity expect life
from Christ, they must drink his blood as weU as eat his
flesh, " for except a raan eat the flesh of the Son of man, and
drink his blood, he hath no life in hira."f Lastly, when the
Apostle enjoineth " all to examine themselves"! before
they receive the holy coraraunion, I desire to be informed
by our adversaries, whether this precept of examination
concerneth not the laity especially ? I know they will say it
doth, because the people most need examination, that they
raay confess their sins, and receive absolution for them before
they presurae to communicate : let them then read what
foUoweth in the same verse, " and so let thera eat of that
bread, and drink of that cup :" " let a raan exaraine hiraself, and
so let hira eat of that bread, and drink of that cup :" the
coherence of the members in this sentence inferreth, that as
none are to be admitted without precedent examination ; so
that all who have examined theraselves are to be admitted to
the Lord's table, both to eat of that bread, and drmk of that
cup. To the seventh. There is no force at aU in the mference
which the Jesuit would make from Christ's breaking of bread
with the two disciples at Emmaus, to prove the communion
- Matth. ix. 6. f John vi. 53. } 1 Cor. xi. 28.

IN BOTH KINDS. 281
in one kilid, for neither is it likely Christ instituted any
supper after his last supper, neither was the place fit for a
communion being a common inn : neither read we of any
preparation on the Apostles' part, nor of any words of institu
tion used then by Christ : neither could the Jesuit allege any
one Father, who saith that Christ at that time administered
the communion to those two disciples in bread only. For it
is well known to all that are acquainted with the language of
Canaan, that breaking of bread in Scripture by a synecdoche
is taken for making a meal, and it is very unlikely that the
disciples travelling at that time of the year in so hot a country
as Judsea is, when they came to their inn for a repast, should
call for bread and no drink.
To the eighth. Though the Jesuit make many a bravado
here, and elsewhere : yet upon the matter in granting to the
Knight that the general practice of the Primitive Church was
to communicate in both kinds, he yieldeth up the bucklers.
For the main scope of the Knight in this and other sections,
is to prove the visibiUty of our Reformed Church in former
ages by the confession of our Romish adversaries : this he
doth in the point of the communion in both kinds abundantly
in this section, and the Jesuit cannot deny it ; it followeth,
therefore, that in this main point of controversy between us
and the Church of Rome, we have antiquity, universality, and
eminent risibiUty, and the Roman Church none of all :
whereby any understanding reader may see that the Knight
hath already won the day ; yet for the greater confusion of
the Jesuit I add that what the Primitive Church did uniformly,
they received it from the Apostles, and what the Apostles did
jointly, no doubt they did \ff the direction of the Holy
Ghost, according to our Lord's vrill: and so their example
amounteth to a precept. Again, the practice of the Catholic
Church is the best expositor of Scripture, therefore the
question being concerning the meaning of that text of Scrip
ture, " Drink ye all of this," whether they concem the laity,
or clergy only, that must be taken for the true exposition
which the CathoUc Church by a constant and uniforra practice
hath allowed. Lastly, either this practice of the Catholic
Church was grounded upon sorae divine precept, or it is a
mere will-worship, which the Jesuit dare not say : if it be
grounded upon any divine precept, undoubtedly upon this,
"Drmk ye aU of this," that is, as weU ministers as lay people,
as Paschasius commenteth upon the words.

282 OF COMMUNION
To the ninth. The arguments of Bellarmine drawn from
six ancient rites to prove the frequent use of communion in
one kind, are answered at large by PhiUp Morney, and
Chamierus, in the places above mentioned, and they are every
one of them retorted against Bellarmine himself, by D. F. in
his book intituled the Grand Sacrilege, cap. 14. accipe
quomodo das si tibi machera est, et nobis vervina est, if it be
sufficient for him to object by proxy, why may not we answer
hy proxy.
To the tenth. To the instance in the Nazarites, I answer
first, that I read of no other Nazarites since Christ's time in the
writings of the ancient Fathers, than certain heretics so termed
of the sect of Ebionites, who went about to clothe the Gospel
with the " beggarly rudiments of the law," upon whom St. Au
gustine passeth this verdict, " that whilst they laboured to be
both Jews and Christians, they became neither Jews nor
Christians, but a sect of heretics, partly Judaizing, and partly
Christianizing."* Secondly, if there were any Nazarites that
sincerely embraced the Gospel, questionless they communicated
in both kinds : for though they had vowed against drinking
of wine, yet either their vow was to be understood of drinking
it cirilly not sacramentally'; for their corporal refection, not for
their spiritual repast : or if their vow were absolutely against •
wine, yet Christ's command, "Drink ye all of this," implied
a dispensation for their vow in that case. A private vow of
any man must give place to a public comraand of God : even
now a-days those who upon any great distemper of body or
mind by wine, vow to abstain from it, yet make no scruple of
conscience to take a small quantity of it physically for the
recovery of their health : how much more ought they to do
so notvrithstanding their vow, if it be prescribed hy the
heavenly Physician for the cure and salvation of their souls.
To the eleventh. Concerning Tapperus, the Knight no way
misquoteth hira, though he leave out some passages in him ;
for the truth is, Tapperus halteth between two opinions, he
speaketh some words plainly in the language of Canaan, and
others he lispeth in the language of Ashdod, where he speaketh
in the language of Canaan, as he doth most plainly in those
his words, " if we regard the sacrament and perfection thereof,
and the integrity of corporal refection, and the example of
* L. De hseres. ad quod vult Deum dum volunt Judsei esse et Chris
tiani nee Judsei sunt nee Christiani.

IN BOTH KINDS. 283
Clirist, it were more convenient to have the communion under
both kinds," the Knight hearkeneth to him : but where he
lispeth in the language of Ashdod, saying, " that in considera
tion ofthe reverence due to this sacrament it is iU and incon
venient to communicate in both kinds," the Knight had
reason to turn a deaf ear to him, for it is cousin-german to
blaspheray to say that is UI and inconvenient, which Christ
and his Aposties, and the whole Church ui aU places for raore
than a thousand years practised : the Knight might weU say
to Tapperus in the words of him in the poet, (iva<Ti,iippovtiv ani
Oi\b) aXX oil avvvoaeiv, " I vriU be sober vrith you, but I wUl
not run mad vrith yon."
To the twelfth. For the statute made m the days of that
phoenix of his age. King Edward VI. the meaning is, unless
among the people there be some that either by a natural
antipathy to vrine or other infirmity, cannot receive the sacra
ments m both kinds, it is ordained that it be deUvered to
every one m both kinds, cessante ferred necessitate obtinet
hac aurea regula, that all receive the whole sacraraent in
which the whole statute, and the Articles of religion, pubUshed
first in the reign of this blessed prince, fully accord : for so we
read Article the thirtieth, " both parts of the Lord's sacrament
by Christ's ordinance and command ought to be ministered to
aU Christian people alike."
To the thirteenth. That every article of faith ought to
have suflScient proof out of Scripture, is proved by innumera
ble testimonies of antiquity produced by PhiUp Morney in his
preface to his book De Eucharistia, Bilson of Supremacy part
the fourth, Abbot against Bishop, chapter the seventh ; and
Laurentius De Disp. Theolog. : neither doth St. Jerorae any
way contradict them or us, for we believe that the consent of
the whole Christian Church is an infaUible arguraent of tmth.
Albeit we teach that any particular Church, as namely the
Roman or the French, or the Dutch or the Greek Church
may err : yet we deny that the CathoUc Church universally
hath ever erred, or can err in matter of faith necessary to
salvation : and further I add for conclusion, that as the words
of St. Jerome alleged by the Jesuit make ' nothing against
us, so if they be applied to our present subject they make
most strongly against him, being propounded after this raanner.
Although the authority of holy Scripture were wanting for
•the communion in both kinds, (which is not so), yet the
consent of the whole world, on this side, testified by their

284 OF PBAYEE
tiniform practice confessed by the Papists themselves, ought
to have the force of a dirine precept, and so there would be
an end not only of this section as the Jesuit speaketh, but of
this whole controversy.

Concerning Prayer in an unknown tongue.
Spectacles, Sect. 6. a pag. 259. usque ad 283.
" The Kiught falsely chargeth the Council of Trent with
approring prayer in the vulgar tongue : for though the
Council saith, that the mass containeth great instruction, yet
it doth not say that it ought to be in the vulgar tongue : nay
contrarily it pronounceth an anathema against any whosoever
shall say that the mass ought to be celebrated in the vulgar
tongue. "It hath been the general practice and custora in the Church
of God, of having the raass, and the public office in Latin, all
over the Latin and Western Church, both in Italy, Spain,
France, Germany, England, Africa, and all other places, and
so likewise in Greek in the Grecian or Eastern Church,
though it were as large in extent, and had as much variety of
languages in it as the Latin Church hath.
" Uniformity which is fit to be used in such things and unity
of the Catholic Church is excellently declared, and also much
maintained by this unity of language in the Church ofiice.
" The use of vulgar tongues in the raass or Church ofiice
would cause not only great confusion, but breed an infinite
number of errors by many several translations.
" The use of vulgar language in such things would breed a
great conterapt of sacred things, with profaneness and irre-
ligiosity, besides the danger of heresy, which coraeth no way
sooner than by raisunderstanding of holy Scripture.
" The place of Scripture alleged by the Knight concemiog
announcing our Lord's death, is not understood by words but
by deeds, as is most plain by the circumstances.
" The text of St. Paul where he asketh, how he that under
standeth not the prayers shall say Amen, is not of the public
jirayers of the Church which no man can doubt of, either for
the truth or goodness, and therefore he may confidently say
Araen to thera, but of private prayers made by private and
lay-men extempore in an unknown tongue.

IN AN UNKNOWN TONGUE. 285
'' Haymo requireth not, that all that are present at divine
service should understand, but only that he that supplieth
the place of the idiot or lay-man in answering for the people,
should be so far able to understand, as to answer Amen at the
end of every prayer.
" Justinian the Emperor, is ordinarily taxed for taking too
much upon hira in ecclesiastical matters : yet all that he saith
may be well maintained vrithout prejudice to the present
practice of the Roman Church, for in the decree alleged by
the Knight, he requireth nothing more, but the bishops and
priests should pronounce distinctly and clearly that which
according to the custom of the Eastern Church was to be
spoken jdoud.
" The _Canon law, capite quoniam in plerisque, requireth
only that where divers nations are mingled, that the bishop of
tbe city should substitute one in his room to celebrate the
dirine office, and administer the sacraments according to
their own rites and language : for indeed it is a matter of
necessity in administration of some sacraments to use the
vulgar language, as in marriage and penance, but not so of
other things.
"Lyra, Belithus, Gretzer, Harding, Cassander, and the
rest of the authors quoted by the Knight, say indeed, that
in the beginning, prayers were in the vulgar tongue, but the
reason was because those three holy languages, Hebrew,
Greek, and Latin, dedicated on the cross to Christ, were then
most vulgar, none of them speak a word of any precept.
" There is no precept in the Scripture commanding prayers
in a known tongue, or forbidding in an unknown, whose
authority or example can you bring for yourself in this
matter ? name him if you can.
" It was more needful in the Primitive Church that the
people should understand, because they were to answer the
priest, which now is not so as Bellarmine noteth, because that
belongs only to the clerk.
"That the Knight contradicteth himself in one place,
saying, that the alteration of the Church service was occa
sioned by certain shepherds, who in the days of Honorius
having learned the words of consecration by heart, pronounced
them over their bread and wine in the fields, and thereby
transubstantiated them into flesh and blood, and frora this
profane abuse were struck dead by the hand of God. In
another place he saith, that the alteration was brought in by

286 ar prayee
Pope VitaUan about the year 666, which cannot weU agree
with his forraer observation, for Honorius I. was the sixth
Pope before VitaUan, by which computation the alteration
must have been fourscore, or a hundred years before VitaUan."
The Hammer.
Among the known errors of the Roman Church, there is
none more gross or palpably absurd, than this concerning
prayers in an unknown tongue ; for as Velleius the epicurein
Tully, goeth about to maintain by reason that it had heen
better a man had not been endued with reason than with it :
so in this arguraent our adversaries in good earnest strive cum
ratione insanire, to prove by reasons, that it is best to ex
hibit to God an unreasonable service to speak understandingly
for speech without understanding, and that in the public
worship of God : to persuade civil raen that in their prayers
the priest ought to be a barbarian to the people, and the
people to the priest ; in a word, to enforce the people instead
of offering the calves of their lips to God, to offer to him the
lips of calves bellowing without understanding. The Knight,
therefore, upon very just reason, taketh the Church of Rome
to task for this insufferable abuse, and undeniable aberration
from the Primitive and Catholic Church. Wherein he con
foundeth all Papists not only with pregnant testimonies of
Scripture and ancient Fathers, but also with the confession of
the leamedest of their side. Yea, but Flood the Jesuit
maketh great brags that he " will reckon with him for it ;"
and reckon he doth according to his best skill in arithmetic,
hut to halves, for the Knight presseth the Romanists with the
history of the Council of Trent, and the contradictions of
their bishops there, and other passages of moraent which the
Jesuit silently passeth by, being vriUing to charge himself
with no more than he thought he was fairly able to put off.
What he said either by way of objection against the practice
of the Reformed Churches, or in answer to our arguments
shall be particularly discussed in my reply to his particular
heads. To the first. The Knight saith not that the Coundl of
Trent* approveth in express and direct words the practice of
our Church, but that by consequence it doth so in saying the
" mass containeth great instruction for the common people;.
* ConcU. Trent. Sess. 22. v. 8.

IN AN UNKNOWN TONGUE. 287
and commanding that the mass priest, or some other, should
frequently expound or declare unto them the mysteries of the
mass :" for if the raass contain, as the CouncU saith, great
instruction for the people, and for that end ought to be
expounded unto them, by the same reason it ought to be trans
lated into the mother-tongue, and so read unto them ; unless
they wiU say that the people receive as much instruction from
that they understand not, as from that they understand.
Which none will say but he that were a degree below St.
Paul's idiot.* Doubtless that which was written and ap
pointed to be read before the people for their instruction and
edification, ought to be dehvered unto them in a language
which they understand : but the mass was written and ap
pointed to be read before the people for their edification and
instruction (as the CouncU agnizeth) therefore it ought to be
celebrated in a known tongue. This reason alone prevailed so
far with two Roman Cardinals, Cajetan and Contarenus,f that
they subscribed to the doctrine of the Reformed Church in
this point. The forraer, his subscription is in these words :
"It were better for the edification of the Church, that the
public prayers which are made in the audience of the people
should be said in a tongue common to the priests and people,
than that they should be said in Latin." The other, in these
words, "The people that prayeth in an unknown tongue
wanteth that fruit which they might reap if they understood
those things which they pronounce with their Ups, for they
vould in a special manner apply their mind to God, that they
might obtain of hira those things which they pray for espe
cially, and they would be more edified by a godly feeling of
those prayers which they utter vrith their mouth."
To the second. The general practice and custora of the
Western Church, haring their pubUc service in Latin, and of
the Eastern Churches haring their service in Greek, maketh
for us not against us. For the Latin serrice was generally
understood at the first in the Western Church, and the Greek
' In 1. ad Cor. t. 14. [p. 79. Paris. 1532.] meUus ad edificationem
ecclesiae est orationes publicas quse audiente populo dicuntur dici lingua
communi clericis et populo quam dici latinS.
t Contar. in catec. interrogat ult. populus lingua non intellecta orans
caret eo fructu quem perciperet, si orationes eas quas ore pro ferunt, etiam
intelligerent nam et speciatim intenderent animum, et mentem in deum,
nt ab eo impetrarent etiam speciatim ea quae ore petunt, et magis sedifi-
carentur ex sensu pio earum orationum quas ore proferunt.

288' OF PKAYEK
in the Eastern ; when and where it was not so generally un.
derstood they had their service in their mother-tongue, as
namely among the Syrians, Armenians, Russians, Egyptians,
Ethiopians. While the Roman empire flourished, and the
imperial laws bare the sway, as namely in Italy, Spain,
France, Germany, England, Africa, and wheresoever the divine
serrice was celebrated in the Latin tongue, the people generally
understood the Latin. If the Jesuit speak of the latter times
after the inundation of Goths and Vandals, when the Latin
tongue was corrupted and degenerated into several languages,
as Italian, Spanish, and French, in such sort, that the people
in those parts understood not the Latin : God stirred up in
these Western parts many religious and learned men, who
turned the Bible and the common prayers into the vulgar
tongue, and the Bishops of Rorae were very much to blame,
who commanded not the like to be done throughout aU their
jurisdiction; and it is worth the observation that Irenseus
teacheth, that the number 666, containeth the name Latinus,*
and that in that very year of our Lord, Pope VitaUan com
manded the Latin service generally to be received in the
Western Church, though at that time in most parts few of
the people understood it.
To the third. We are not so much to regard uniformity
in the Church service, as conformity to the will and word of
God, which requireth " that all things in the Church he done
to edification, that we pray vrith the spirit, and with under
standing also, that the people join with the priests in aU parts,
as well prayers as giving of thanks, and testify it by saying
Amen,"f which cannot be done if prayers be said in a tongue
which people understand not. Moreover, as diversity of in-
straments tuned together marreth not the music, but maketh
it sweeter : so diversity of languages, in which the same
prayers are said, breeds no deformity at all, but uniformity
rather. Since it is not the different sound of words, but of
sense, that raakes a difference either in the belief or practice
of the Church. There was never more unity than in the
Apostles' time,f when all the beUevers were of one mind, yet
then they praised God in divers languages, § "Parthians and
Medes, and Elamites, and the dwellers in Mesopotamia, and
in Judaea and in Cappadocia, in Pontus and Asia, Phrygia and
• L. 5, 6, 30. t 1 Cor. xiv. 15, 16, 26.
X Acts U. 46. § Acts u. 9.

IN AN UNKNOWN TONGUE. 289
Pamphylia, in Egypt, and the parts of Lybia, about Cyrene
and the strangers of Rome, Jews and Proselytes, Cretes and
Arabians, we do hear them speak in our tongues the vfonderful
works of God."
To the fourth. The diversity of translations, either of the
Scriptures or the Church ofl&ce breedeth no inconvenience at
all, prorided care be taken that the translations be revised by
the learned, and Ucensed by authority : nay, on the contrary,
the Church reapeth much benefit by it for languages have
heen thereby improved, and the Scriptures rauch opened. For
oftentimes that which is obscure in the original, is cleared in a
good translation. An unknown tongue is like a vail before a
beautiful picture, or a film before the eye, which by a good
translation is taken away. If it were either unlawful or in
convenient to translate the holy Scriptures, or choice parts of
them in the Church Liturgy into vulgar languages ; why did
Severus translate them into the Syrian, St. Jerome into the
Dalmatian, St. Chrysostom into the Armenian, Ulphila into
the Gothian, Methodius into the Slavonian ? Bede into the
British, and the dirines of Doway and Rheims of late into the
English ?* Nay, why did the Pope himself sign and subscribe
unto the petition of Cyril and Methodius, raonks sent to
convert the Slaves and Dalraatians who in behalf of their
converts, desired of his holiness, that he would give leave to
say serrice unto them in the Slavonian tongue, which the
Pope consented unto upon their much pressing him with that
text of holy Scripture, " Let every thing that hath breath
praise the Lord,"f and let every tongue confess unto him.
To the fifth. If there were any force in the Jesuit's reason
at all, it would prove that neither the Scriptures of the Old
Testament should have been delivered to the Jews in the
Hebrew, nor the New Testament to the Greeks in the Greek.
For Hebrew was then the vulgar tongue of the Jews, and the
Greek of the Gentiles, yet we find that neither the vi^riting the
Old Testaraent in the Hebrew, nor the New in the Greek,
which were then the vulgar languages to those people, bred
any contempt of sacred things vrith profaneness and irre-
iUgiousness, but the clean contrary effects. The use of Scrip-
; ture m a vulgar tongue is not the cause why any disesteem or
undervalue it, but want of instmction in heavenly mysteries,
and careless and superficial reading without searching into the
• JEneas Sylhist. Bohem. u. 30. t Ps. 150. v. ult.
VOL. V. V

290 OF PTl,4.YEU
bottom of the spiritual meaning, where orient pearls lie. A
counterfeit stone if it be often handled is discovered to he
false, and thereby loseth its value, whereas a rich diamond
though it be worn every day on the finger, loseth nothing of
the price or value of it. If the public use of Scriptures would
have derogated any thing from the worth and value of it, God
would never have commanded the children of Israel to "re
hearse the Book of the Law continually to their children, to
talk of it when they tarried in the house, and when they
walked in the way, when they lay down, and when they rose
up, to bind the words of the Law for a sign upon their hand,
and as frontlets between their eyes, to write them upon the
posts of the house, and upon the gates."* Worldly-wise men
seek to improve their knowledge by concealing it, or at least
appropriating it to some few : but God contrariwise valueth his
wisdom by making it common. Earthly commodities the
rarer the dearer, but heavenly jewels the more common they
are, the raore precious : of other liquor the less we taste, the
more we thirst after it, but heavenly wisdora thus speaketh of
herself, " He that drinketh of rae, the more he drinketh the
more he shall thirst." As the comfortable beams of the sun
which shineth daily upon us are not less valued, than the rays
of those stars that seldom appear in our horizon : so the
Word of God, which is the light of our understanding issuing
from the Sun of righteousness, loseth nothing of the reverend
estimation, and religious respect due unto it by the frequent
irradiation thereof at the preaching and reading of Scripture,
nay, it gaineth rather with all hearers in whom there is any
spark ot grace. As for danger of heresy, indeed Claudius
Espenceus writeth,f that a friend of his in Italy told hun,
that in that country they made shy of reading Scripture, for
fear of being made heretics thereby, but by heretics he
meaneth such as St. Paul was, " who after the way which
they call heresy worship the God of their Fathers, beUering
all things which are written in the Law and the Prophets,"t
for otherwise, if heresy be taken in the proper sense for
erroneous doctrine in point of faith, it is as absurd to say,
that the frequent use of Scriptures is a cause or occasion to
bring men into heresy, as that the often taking of a sovereign
antidote against poison, is the ready means to poison a man.
* Deut. vi. 7, 8, 9. f Rain. 1. 1. de Idol.
X Acts xxiv. 14.

IN AN UNKNOWN TONGUE. 291
St. Chrysostom in his Homily de Lazaro,* exhorteth aU his
Christian hearers to the frequent reading of Scriptures, as a
special means to preserve them from errors and heresies. For
aU errors in point of faith arise from the ignorance of Scrip
tures, as our Saviour teacheth the Sadducees, saying, " Ye
err, not knowing the Scriptures. '"f Assuredly there is less
danger of faUing into heresy by reading Scriptures, than any
other book whatsoever, partly because they alone are free
from all possibiUty of error, partly because God proraiseth a
blessing to those that read and meditate on them : yet our
adversaries suffer all other books to be translated out of the
leamed languages into the vulgar, only they forbid the trans
lation and public use of the Scriptures, which contain in them
most wholesome receipts, not only against all the maladies of
the vriU, but of the understanding also : not only against all
moral rices, but also all intellectual errors in matters of faith
which we caU heresies.
To the si.xth. Had the Jesuit but an ounce of discre
tion and common understanding, he would never translate
KarayyeXXeiv to announce, which is no English word at all,
neither is he of sufficient authority to coin new words at
Doway or Saint Omers, and make them current in England.
For the matter itself is false which he saith, that the actions
at the Lord's supper, without the words shew forth, or as he
speaketh, announce the death of our Lord, for bread is
broken, and wine poured out at comraon meals, yet our Lord's
death is not thereby declared : both must concur, mysterious
rites, and sacred forras of words lively to present Christ's
death. The Knight's argument, therefore, standeth firm.
The sacraments ought so to be celebrated,' that by them the
Lord's death might be shewed forth : but it cannot be shewed
forth, unless the evangelical story, and especiaUy the words
of the institution, be pronounced in a language that may be
understood. For to speak Latin to the people that under
stand it not, is surdo narrare fabulam, to tell a tale to a deaf
man, or to set a beautiful picture before hira that is blind, or
in the Knight's phrase, " to speak to a wall ;" at which not
withstanding the Jesuit ridiculously carpeth, saying, " I never
heard before, that it was all one to speak Latin, and to speak
* Ei'c TOV XaZapbv, Xoyyokot yev6p.evoL Ty tuiv Ge'icov ypafCi^
dvayvuan a'vvexS'g evSia Tpifiriri. — Chiysos. tom. 5.
t Matth. xxii. 29.
u 2

292 OF PRAYER
to a wall," were he according to our English proverb "as
wise as a wall," he could not but understand what was the
Knight's raeaning, to wit, that to speak Latin prayers and
exhortations, as Papists do at their mass to those who under
stand them not, is no better than to speak to so many walls,
when the Apostle touching upon the same string the Knight
doth, termeth the uttering words in an unknown tonge, as
" speaking into the air ;"* this Jesuit in the spirit of Lucian,
might in like manner have jeered at the Apostle, saying, " I
never heard that to speak in an unknown tongue, be it Greek, l
Latin, or Hebrew, is to speak to the air." The meaning of
both phrases, to " speak to a wall, and to speak into the air,"
is all one to lose a man's breath to speak idly and unprofit
ably, or to no end and purpose, when no man is the better for
it, as the Jesuit afterwards confesseth, saying, "The other
reason from the Apostle is, that those which hear a prayer in a
strange language, are nothing the better for it nor can say
Amen unto it." What then can the common people be the
better for hearing Popish matins or even-song, which are
chanted in Latin, a language which they understand not ?
To the seventh. Admit the Apostle in that place spake not
of public prayers, but rather of private extemporary devotion :
yet the reasons he there useth against prayer in an unknown ,
tongue, are as forcible against public as private prayers. For
if we raay not pray without understanding, or " speak into
the air" in our private devotions, rauch less in our public.
But the truth is, the Apostle speaketh evidently of public
prayers, and all the parts thereof ; first, of petitions, ver. \5 ;
secondly, of giving of thanks, ver. 17 ; thirdly, of prophesying
and interpreting of Scriptures, ver. 4 ; fourthly, of singing
Psalms, ver. 1 5 ; and all this when the whole Church be come
together in one place, ver. 23. Moreover, he speaketh of
prayers made in the Church, ver. 1 9 ; of the edification of
others, ver. 12, 26 : and of blessings also wherein the people
are to join with the priest, ver. 1 6 ; and what can such prayers,
benedictions, hymns, and thanksgivings be, other than part of
the pubUo Liturgy in the Church in those days ? " Yea,"
but saith the Jesuit, " he cannot speak of the public prayers
of the Church, which no man can doubt, either for the truth
or goodness of thera, and therefore he raay confidently say
Amen to them, though they be uttered in an unknown
• 1 Cor. xiv. 9.

IN AN UNKNOWN TONGUE. 293
tongue." I answer, that the Apostle here speaketh not of
"confidently saying Amen, but understandingly saying it,"
which no man can do, who is utterly ignorant of the tongue
in which the priest prayeth. And, howsoever none of the
CoUier's implicit circular^faith,* can make any doubt of the
truth or goodness of the prayers said in the mass : yet those
whose eyes are not put out with the Romish coal dust, may
very well doubt of them ; first, they may weU doubt whether
the Church of Rome which appointeth them, may not err as
other Churches have done, especially considering what the
Apostle speaketh expressly of that Church, " that if she
continued not in her goodness, she should be cut off."f
Secondly, he may doubt whether all those corruptions and
abuses which the Fathers in the Council of Trent complain to
"have crept into their mass," are reforraed. Thirdly, he may
doubt whether the priest's book may not be somewhere falsely
printed. Lastly he may doubt whether the priest reads true,
surely that priest who baptized a chUd, in nomine patria filia,
et spiritua sancta ; and another who read in the Doxology,
glia pni : Mo : et spui SCO scutrat in primpo scla sclorum.
Amen, said mass by rote, and could not have skill of brachy-
graphy, nor well spell Latin, and can no man then doubt of
tbe truth and goodness of any of the prayers that are said by
your mass priests ?
To the eighth. The shaft which the Knight draweth out of
Haymo's quiver flieth home. F'or first, he expressly teacheth,
that St. Paul speaketh of pubUc prayers, and araong other
reasons used by the Apostle against the conceiring of prayers
in an unknown tongue, he insisted upon that ver, 16. " when
thou shalt bless vrith the spirit, how shall he that occupieth
the room of the unlearned, say Amen at the giring of thanks,
seeing he understandeth not what thou sayest ?"J adding,
"if one knoweth the only tongue wherein he was bom and

* Hos. de verb. Dei. "I beUeve whatthe Church beUeveth, the Church
believeth what I beUeve."
t Rom. xi. 22. Vid. BuU. prsefix breviar. Rom. Melchior loc. tbeol.
1. 11. c. 5. nee enim animus est tueri omnes historias quse passim in
ecclesia lectitantur. Claudius Espen. in 2. ad Tim. c. 4. digres. 2. nostri
quantum me pigeant falsa in ecclesia Dei cantica canentes quantse nugae
canore mUii audibUes ? in uno hymuo praeter ineptitudinem sententiarum
mendacia ad mmus 24. reperi. Petrus Pictav. ep. 31. conqueritur inepta
ac falsa in laudem Sancti Mauri super aquas currentis afiBcta.
X 1 Cor. xiv.

294 OF PKAYEB
bred ; if such a one stand by thee whUst thou dost solemnly
celebrate the mystery of the raass, or make a sermon, or give
a blessing, how shall he say Araen at the blessing, when he
knoweth not what thou sayest ? for as much as he understanding
none hut his mother's tongue, he cannot tell what thou speak-
est in that strange and barbarous tongue." Hereunto the
Jesuit answereth, " that if we take Haymo altogether, we shaU
find he doth not require, that all that are by shall understand,
but that he that supplieth the place of the idiot, or lay-man in
answering for the people shall understand." An answer be
fitting an idiot indeed, for doth not St. Paul,* and after him
Haymo, speak indefinitely of any that occupy the place of the
unlearned, or standeth by at service or serraon, in an unknown
tongue ? or is it less absurd for any other man to be present at a
prayer which he understandeth not, than for a parish clerk
whora alone he will have here to be understood. Who is very
rauch beholden to him for bestowing the narae of idiot upon
him, and truly such a clerk as the Jesuit here defineth, may
very well take the idiot in the worst sense to himself For he
requireth no more in a clerk " than that he understand the service
so far, as to be able to answer Amen."f But it seemeth the
Jesuit tookhis holy orders^e;- saltum,smA skipped over the clerk.
For if he had well considered what belongs to the clerk's office,
he should find that he had more in his part than to say Amen ;
for in all ancient and later Liturgies that I have seen, many
short sentences or responds are to be said by him, as namely,
" Christe eleeson et cum spiritu tuo, et habemus ad Dominum,"
and the like, neither can he say Amen to any prayer in the
Apostle's sense, unless he perfectly understand it : for to say
Araen, is not only to utter the word which a parrot or popin-
jay raay do, but to join in prayer with the priest, and to give
his assent to every clause.
To the ninth. The Jesuit's answer to Justinian "is lame on
both feet." For whereas he taxeth him for taking too much
upon him, it will appear to any who peruseth the code and
digests, that he taketh no raore upon him than God command-,
eth to princes, to wit, " the custody of both tables ;" he
did no more than St. Augustine affirraeth appertaineth to
Christian kings, "to coraraand those things which are just and
honest not only in ciril affairs, but also in raatters of reUgion ;"
for what he did, he had many excellent precedents before him,
• 1 Cor. xiv. 16. t P. 265.

IN AN UNKNOWN TONGUE. 295
in David, Soloraon, Hezekiah, and Josiah, kings of Judah ;
and Constantine, and Theodosius, and other Christian empe
rors, as is declared at large by Bishop Bilson in his Defence of
the Oath of Supremacy, and Doctor Crakenthorpe in his most
learned Apology of this emperor. Next what he saith that the
decree of this religious emperor may well stand with the present
practice ofthe Roman Chuich is most false.* For the words
of the eraperor are general, commanding " all bishops, and
priests to celebrate the sacred obligation of the Lord's supper,
and prayer used iu baptism, not ia secret, but with a loud and
clear voice, that the minds of the hearers might be stirred up
with more devotion, to express the praises of God." Now I
would fain know to what end all bishops and priests are com
manded to pronounce their words cleariy and distinctly, both
at the administration of baptism, and the Lord's supper ; but
that their hearers might understand what they say, and be af
fected with those things they hear ; which cannot be if the
priest speak to them in an unknown tongue ? For how could
the loud pronouncing of words in a strange language stir up
the devotion of the people to praise God for his benefits, which
the emperor here requireth under a great penalty, saying, "Let
the bishops and priests know that if they neglect to do ac
cording to our princely command, they shall yield an account in
the dreadful judgraent ofthe great God for it, and we haring
information of them, will not leave them unpunished."
To the tenth. After the imperial decree the Knight allegeth
a text out of the canon law, not to shew his skill in both laws,
as the Jesuit would have it, but to demonstrate that the
practice of the Roman Church in this point of prayer in an
unknown tongue, is against aU law both ecclesiastical and ciril,
and that " the walls of the Romish Babel are battered by her own
cannons :"f for though the decree of Pope Gregory were made
upon a special occasion : yet it is grounded upon this general
rule, that serrice and sacraments must be said and administered
to the people in a language they understand, which the Jesuit
himself confesseth in part, saying, "that it is a matter of ne
cessity in the administration of some sacraments to use the
vulgar tongue, as in raarriage and penance ;" as for the Conncil
of Lateran, and the Pope in his decree, they speak indefinitely
of holy serrice and sacraments, and the logician's rule is that
indefinite propositions in materia necessaria are to be taken for
* Novel, constit. 123. t Tit. 3. de Offic.

296 OF PKAYEB
universals, and by the same reason, which the Jesuit alleged
for penance and marriage to be celebrated in a known tongue,
we may conclude, that baptism also, and the Lord's supper
ought to be so celebrated. For in both, questions are put to
the people, to the godfathers in the one, and communicauts in
the other, and answers are expected frora them.
To the eleventh. The Jesuit is like them taxed hy the
Apostle who knew not " what they spake, nor whereof they
affirm." Our question is not whether dirine service ought
always to be said in the mother tongue, for we ourselves do
otherways in divers colleges : but the point in controversy is,
whether the service ought always to be said in a tongue under
stood by those that are present : this all the authors alleged
by the Knight affirm, and therefore they make for us, and as
suredly if for seven or eight hundred years the public prayers
of the Church were offered to God in a language understood by
the people, as is confessed : questionless in raany places the
prayers were turned into vulgar languages. For it cannot be
imagined that all the people in the Christian world before Pope
Vitalian's tirae understood Hebrew, Greek, or Latin, neither
is it a point much material, whether the authors alleged by
the Knight speak of any precept of praying in a known
tongue or not, it is sufficient that they confess that it was the
general practice of the Primitive Church to perform their de
votions in the vulgar tongue.* For certainly what they gene
rally practised in their divine service they thought to be fittest
and most agreeable to God's coraraandment.f If we had no
thing but their practice for us, it alone would prove the visi
bility of our Church in this main point, wherein we stand at
bay with the Roman Church ; but the truth is, though the
Jesuit would be loath to hear it, his own vritnesses Cassander,
Belithus, Waldensis, and Aquinas speak horae to the point
even of a precept ;J the words of Cassander are, " the canonical
prayers, and especially the words of consecration of the body
and blood of our Lord ; the ancients did so read that aU the
people raight understand it and say Araen, according to the
* Lyra in 1 Cor. 14. in primitiva ecclesia benedictiones, et caetera
fiebant inUngui vulgari. [Edit, ut supra.]
+ Gretz. def. Bel. 1. 2. de verb. Dei lingua auditoribus non ignota
omnia peragebantur, et consuetude tunc ferebat ut omnes psallerent. Har
ding, apud Jewel. 3. art divis. 28.
X Verily in the Primitive Church prayers were made in a common
tongue Icnown to the people.

IN AN UNKNOWN TONGUE. 297
precept intimated by the Apostle 1 Cor. xiv. 16."* The words
of BeUthus are, that "in the Priraitive Church it was forbidden
that any should speak with tongues, unless there were some
to interpret ; for what, saith he, should speaking avail without
understanding ?"f Waldensis saith more than that, in the
Apostles' time, the giving of thanks was in a known tongue,
he confirmeth the practice vrith a reason, saying, " There was
reason it should be so, because in those times not only the
priests but the people also were wont to answer, Amen."|
Aquinas goeth a step farther, that it " was madness in the
Primitive Church for a man to have prayed in an unknown
tongue, because then the people were rude and ignorant in
ecclesiastical rites." § Now if the Jesuit thinks that it was
not prohibited in the Apostles' time to do any mad act in time
of dirine service, he himself is bound for the Anticyrse. Now
for that the Jesuit addeth for the embellishing of his forraer
answer, that none of the vulgar languages but the three
learned, to wit, the Hebrew, Greek, and Latin, were dedicated
on the cross of Christ, and consequently that they being the
best and perfectest of all languages were fittest for dirine
serrice to be said in them : it is more plausible than substan
tial. For though I grant that every devout soul so affecteth
the person of our Lord and Saviour, that she loveth the very
ground he trod upon, and honoureth those languages above
aU other in which his titles were proclaimed, for the greater
advancement of his kingdom : yet the reason holdeth not in
our present case. For though a golden key be simply better
than a key of iron, yet a key of iron which will open to us a
casket of most precious jewels, is better for that use than a
key of gold which will not open the lock. Adrait the original
languages of Greek and Hebrew are siraply perfect and better
that any other which are derivatives frora them, yet the mother
tongue, or vulgar language, is better and fitter for the congre-
* Liturg. canonicam precem, et in primis dominici corporis, et san
guinis consecrationem ita veteres legebant, ut a populo intelligi, et Amen
acclamari possint.
t Johan. BeUt. in sum. de divin. offic. in primitiva ecclesia prohibitum
erat ne quis loqueretur linguis nisi esset qui interpretaretur quid enim
prodesset, &c.
} Wald. in doct. art. eccles. tit. 4. c, 31. fuit ergo ratio talis benedic-
tionis in ecclesia tempore Apostoli cui respondere solebat non tantiim
clerus sed omnis populus.
^ Aquinas lect. 4. ideo erat insania in primitiva ecclesia quia erant rudes
iu ritu ecclesiastico. [in 1 Cor. xiv. lect. 5, p. 332. tom. 6. Venet. 1775.]

298 OF PBAYEK
gation in tirae of divine service, because it answereth the
wards of their understanding, and openeth to their capacity
the dirine raysteries then celebrated, which the learned lan
guages cannot do. As for Pilate's writing over the cross, it is
certain he had no end therein to honour the three languages
with this title : but to dishonour our Saviour thereby, and put
a scorn upon hira ; and therefore that inscription in the three
languages was rather a pollution than a dedication of those
tongues. If Pilate's action herein be of any force it maketh
rather against than for our adversaries. For Pilate therefore
commanded the title to be written in those three languages,
that it might be understood of all, or the greater part of those
that then were at Jerusalem. By which reason people of
divers languages ought to have their raysteries (for so the
Jesuit called this title) celebrated in their own several languages.
St. Hilary who is alleged by Baylie the Jesuit for the consecra
tion of these tongues, neither saith that these tongues were
consecrated by that inscription, nor that Christ's kingdom is to
be proclaimed in them only. His words are, " in these three
languages, especially the mystery of God's vrill, and the ex
pectation of his blessed kingdom is preached ; and hence it
was that PUate wrote our Lord Jesus Christ king of the Jews in
those three tongues."* This testimony cutteth the throat of
our adversaries, for the adverb maximi or chiefly impUeth that
the mysteries of Christ's kingdora were to be preached in other
tongues, though in these especially, because these were then,
and are sorae of them at this day most generally known and
understood. Lyra and St. Jerome harp upon this string,
" God would have, saith Lyra, that the cause of Christ's death
should be written in divers tongues, that every tongue might
declare the treachery of the Jews,"f which marreth all the
Jesuit's music, the Pope's diapason soundeth out the samenote,J
for so we read in Pope John's epistle to the king of Moraria.
" We commend the Slavonian letters found out by Constantine
the philosopher, whereby those of that country set forth the due
* Praef. in psal. his maxime tribus linguis sacramentum voluntatis Dei,
et beati regni expectatio praedicatur ex eoque, Ulud PUati fuit, ut in his
tribus linguis regem Judseorum Dominum nostrum Jesum Christum esse
prsescriberet. t In c. 15. Marc. Deus voluit ut causa mortis Christi variis linguis
sci'iberetur quo ab omnibus intelligeretur.
X Et Hieron. ib. hae tres linguae in crucis titulo conjunctae ut omnis
Ungua commemoraret perfidiam Judaorum.

IN AN UNKNOWN TONGUE. 299
praises of God, and we command that the preaching and works
of Christ our God be declared in them, for we are admonished
by the dirine authority which commandeth, saying. Praise the
Lord all ye Gentiles, to praise the Lord not in three tongues
only, but in all, for he who made the three principal languages,
Hebrew, Greek, and Latin, he created also all others for his
glory."* To the twelfth. To this insolent interrogation ofthe Jesuit
we answer, that in general, prayer in an unknown tongue is
commanded in all those texts of Scripture, which require us to
come near unto God, and pray unto hira with our heart. For by
the heart the understanding as well as the will and affections are
meant, as appeareth by the prayer of Soloraon, " Da mihi cor
intelligens?" in particular and express words it is commanded
in 1 Cor. xiv. through the whole, out of which we thus
argue, if it be better in the Church to speak five words vrith
understanding, that by our voice we may teach others, than a
thousand words in an unknown tongue : then certainly the
pubUc serrice of the Church ought to be in a known tongue ;
hut it " is better in the Church to speak five words with under
standing, to instruct others thereby, than a thousand words in
an unknown tongue," ver. 19. Therefore the public service of
the Church ought to be in a known tongue. If things ought
to he done in the Church to edification, then ought the pubhc
serrice to be in a known tongue ; (" for he that speaketh in an
unknown tongue edifieth not," ver. 5.) : but in the Church all
"things ought to be done to edification," ver. 26. Ergo, the
public serrice ought to be in a known tongue : if in the prayers
of the Church the people are to join with the priest, and tes
tify their consent with him by saying Amen to his prayers, and
giring of thanks : then ought the public service to be in a
known tongue : but in the prayers of the Church, the people
ought to join with the priest, and testify their consent by say-
* Baron, tom. 10. Anno Chris. 880. ep. 147. literas Slavonicas, a
Constantino philosopho repei-tas quibus Deo laudes debitas resonent jure
laudamus, et ut in eadem lingua Christi Dei nostri praeconia, et opera
enarrentur, jubemus ; neque enim tribus tantum Unguis, sed omnibus Domi
num laudare authoritate sacra monemur, quae praecepit dicens, laudate
Dominum omnes gentes : nee san6 fidei vel doctrinae aliquid obstat sive
missas in eadem Slavonica lingua canere, sive sacrum evangeUum, vel
lectiones divinas N. et V. Testamentibenetranslatas, et interpretatas legere,
aut aUa horarum officia psaUere quoniam qni fecit tres linguas principales
Hebrseam scUicet Griecam, et Latinam, ipse creavit et aUas omnes ad
Jaudemet gloriam suam.

300 OF PKAYEE
ing Amen to his prayers, and giving of thanks. Ergo, the
public service ought to be in a known tongue. If in the Church
prayers we ought to pray and sing with understanding, then
ought Church serrices be in a known tongue, ("for if we pray
in an unknown tongue our spirit prayeth, but our understand
ing is unfruitful," ver. 14.) But in the prayers of the Church
" we ought to pray and sing with our understanding," ver. 15.
Ergo, the public serrice ought to be in a known tongue. Neither
can the Jesuit shift off these passages with a wish, saying that
St. Paul indeed adviseth and wisheth that when any prayer is
made in an unknown tongue, there should be some to interpret,
but that he requireth no such thing to be observed as a
divine precept : for ver. 37, he addeth, " if any man think
himself a prophet, or spiritual, let hira know that the things
which I write unto you are the comraandments of God."
To conclude, when St. James coraraandeth, " that whosoever
prayeth, ask in faith, nothing doubting but that he shaU re
ceive what he asketh,"* he necessarily iraplieth that we ought
to pray to God in a known tongue. For how can he heUeve
that he shall receive what he prayeth for if he knoweth not
what hiraself saith in his prayers, or what another prayeth for
him, to whose prayers he saith Amen. To the Jesuit's se
cond quere, where prayer io an unknown tongue is for
bidden : I answer, Isaiah xxix. 13, and Mark vii. 10. Well
Isaiah prophesied of you hypocrites, " This people honoureth
rae with their lips, but their heart is far from rae :" and 1 Cor.
xiv. where the Apostle professedly disputeth against speak
ing in the Church in an unknown tongne. But the Jesuit
excepteth, that St. Paul in that chapter condemneth not simply
prayers in an unknown tongue, though he preferreth prophecy.
By which his ignorant exception, it should seem that he read
that chapter in an unknown tongue ; for he speaketh so wide
from the matter as if he understood never a word in it. It is
true, that the Apostle in that chapter, comparing the gift of
tongues and prophecy together, condemned neither of them,
but preferreth the gift of prophecy ; and in prosecution of the
comparison, faileth upon those who used the gift of tongues m
public prayers in the Church, and he expressly condemneth that
practice of thera, because they that prayed in such sort utter
ing words that were not understood, " spake not to men, be
cause no man understood them (ver. 2) ; spake into the air
• James i. 6.

IN AN UNKNOWN TONGUE. 301
ver. 5) ; edified not by those prayers (ver. 12, 17); because
others could not join with them in their prayers, " nor say
Amen to their thanks," ver, 15. Now if the Apostle reproved
the use of the miraculous gift of tongues (which redounded so
much to the honour of God) in the Church, without an inter
preter, ver. 28, saying, " If there be no interpreter, let them
keep silence in the Church ;" how much more may we
conceive would he have forbidden the use of an unknown
tongue acquired by human industry ? To his third quere,
what authority we can bring for ourselves, or example ? I an
swer, that the Knight hath brought the authority and exaraple
of the Catholic Christian Church for 700 years, at the least,
and because he calleth upon us to name any Father, who
teacheth as we do, that the serrice of the Church ought to be
m a known tongue, I name St. Chrysostom,* who in his Com
mentary upon the 14th chapter of 1st Corinthians, saith " that
the Apostle teacheth that we ought to speak with our tongues,
and withal to mind what is spoken, that we may understand
it ;" and St. Augustine willeth, " that we understand what we
sing like men endued with reason, and not chatter like birds,
for ousels, parrots, crows, pie?^, and such other birds, are
often taught by men to sound out that which they know not,
hut to know what they sing, or sing vrith knowledge and under
standing, is by God's wUl, peculiarly given unto man." I
name also Justin Martyr and St. Basil, and many other aucient
doctors, whose testimonies are plentifully alleged by Bishop
Jewel, Article IIL, and Bilson, of Supremacy, Part 4th, and
not yet answered by anv Papist, to ray knowledge.
To the thirteenth. The observation of Cardinal Bellarraine
concerning the different custom of the ancient Church and the
present Roman, maketh rather against the Jesuits than for
them. For who will not attribute more to the uniform prac
tice of the Primitive Church than to the heteroclyte practice
of later Churches ? Assuredly the practice of the Primitive
Church, wherein the people answered the priests, and not the
clerk only, is raost agreeable to tbe doctrine of St. Paul, and
consonant to reason. For pubhc prayers were instituted espe
cially for three ends : first, for the raost soleran worship of
* Exposit. in Psalm 18. vult ut quod canamus inteUigamus ac humana
Tatione non quasi avium voce canamus nam, et psittaci, et corvi, et picae,
et hujusmodi volucres saepe ab hominibus docentur sonare quod nesciunt
sciunter autem cantare naturae hominis divina bonitate concessum est.

302 OF PRAYER.
God, when thousauds of hands are at once lifted up to him,
and as many tongues confess his name. Secondly, for the stir
ring up of greater devotion, when many hundreds praying and
blessing, and singing together, like so many coals on the same
hearth, kindle one the other, and increase the flame. Thirdly,
for more prevalency vrith God, when we offer violence as it
were to heaven, and send up our united devotions, "like a
volley of shot to batter the waUs of it." They who pray
in a tongue which the people understand not, and therefore
cannot join vrith them in their prayer, fail of all these ends.
Yet to solder all, the Jesuit heareth us in hand, " that the
mass being the sarae continually, the people understand it suf
ficiently for the exercise of their devotion, though not to satisfy
vain curiosity ;" which speech of his is partly senseless and
partly blaspheraous : it is senseless to iraagine that a man who
never learned his gramraar, nor ever was taught Greek or
Latin, by hearing only the mass read over, though a thousand
times, should corae to understand it. Secondly, it is blasphe
mous to say, that to desire to understand the particular con
tents of the Epistles and Gospels read in the mass, or the
Psalms of David sung in the Church, is vain curiosity or
heretical pride. Lo here Flood's channel faileth again into
the Stygian lake.
To the fourteenth. There is no contradiction at all in the
Knight's observations. For though this story of the shepherds
abusing the words of consecration, and struck dead for it,
might peradventure occasion some alteration in those Churches
where it was believed, yet there was no general command for
the practice of the Latin serrice in all Christian Churches be
fore Vitalian's time ; who in the year 666, verified the number
of the name of the Beast in himself, which according to the in
terpretation of St. Irenoeus, who flourished within two hun
dred years after Christ, is lateinos, as before I noted. But for
mine own part I have no faith at all in that legendary fable of
the shepherds : first, because those that coined it, agree not in
their tale ; for some say, that the bread and wine were tran
substantiated into flesh and blood, and the shepherds for
their profane abuse struck dead : others tell it otherwise, that
neither the bread nor the vrine were transubstantiated, but con
sumed by fire frora heaven ; nor the shepherds struck dead,
but only lay for dead.* As for the author of the book called,
* Cassand. Uturg. c. 28. Honorius in Gem. animae, BeUar. 1. 2. de Mis.
c. 22. [p. 65. Paris. 1616.]

OF WORSHIP OF IMAGES. 303
Pratum Spirituale, he is of no credit at all. For in his Spiri
tual Meadow, as he termeth his work, there are many such
Eutopian flowers, as this is, where I leave the Jesuit to gather
him a nosegay, till I have leisure to meet with him in the
next section.

Concerning Worshipping of Images.
Spectacles. Sect. 7. a pag. 283. usque ad 319.
" The text of Scripture which the Knight quoteth, maketh
not any mention of image- worship, but idol-worship, which he
could not but know to be a different thing haring been so often
told it.
" It followeth not the Jews might not adore images ; ergo,
we may not : for the Jews might not eat blood nor swine's
flesh, nor many other things which we may.
" If the second commandment were moral and now in
force, the Knight could not have his wife's picture, nor she
his, without breach of that commandment ; therefore in that
sense he cannot urge it more against our pictures than we
against his.
" ComeUus Agrippa was a magician, and therefore no heed
to be given to what he testifieth against the Roman Church.
" PhUo Judseus saith nothing, but that the Jews admitted
no image into the temple, which is true ; for God cannot be
painted, neither could they have the image of any saint ; for
there was none as yet which might have that honour, to have'
their images or pictures in the temple, themselves being not
yet admitted into the heavenly temple of God.
" It is no marvel that the Jews hate crucifixes, since they
could not endure Christ himself.
" Notwithstanding the prohibition in the second command
ment, were it moral or ceremonial, men did adore the cheru
bims in the temple, and the ark and the temple itself.
" There may in the New Testament be some precept or ex
ample both of our Sariour and his Apostles for the adoration
of images, though not written in the Scripture, because as Sti
John saith, that all is not written, or rather a very small part
is written as his words import.
" We have the example of our Sariour and his Apostles

304 OF WORSHIP OF IMAGES.
testified by good authentical histories ; many great and grave
authors make mention of two several images made miraculously
by our blessed Saviour himself : one was that which he sent to
Abgarus king of Edessa, who had a desire to see him ; the
other was that of Veronica, which he made with wiping his
face as he was carrying his cross ; a third was one which Nico
demns gave to GamaUel, aU which are testified, not only by
grave and learned authors, but by God himself, though not in
Scripture, yet by great and wonderful miracles.
" St. Augustine taketh not dmulachrum for an image, as the
Knight falsely translateth him, but for an idol, and so coramend
eth Varro for coraing nearer to the knowledge of the true God,
and going further frora idolatry than other GentUes.
" Eusebius saith not, that images sprang from an heathenish
custom, but he meaneth by mos gentilis, the fashion of their
own people and kindred, who were wont to honour such that
had done them any benefit or help, by erecting statues in me
mory of them. Moreover, Eusebius relateth this story of the
woman's statua with approbation: upon the basis or foot thereof
there grew a certain strange and unusual kind of herb, which
as soon as it grew up so high as to touch the hem of the brazen
garraent, it had virtue to cure diseases of every kind.
" The Council of ElUberis was an obscure provincial Synod
of nineteen bishops only, without any certainty of the time
when it was held, to which we oppose one of Constantinople,
another at Rome, under Gregory IIL, and a third at Nice, of
350 bishops. Moreover, this Council forbiddeth not pictures
absolutely, but painting on walls, and so leaving them to the
fury and scorn of the Gentiles ; and it is plain that the Coun
cil made the decree out of honour to iraages, because they
thought not the walls a place convenient, because the plaster
breaking off in some places, they raight become deformed, and
so contemptible.
" Valens and Theodosius, whom the Knight joineth in mak
ing a law against images, were not alive together ; Valens being
killed twenty-three years before Theodosius was born ; besides
Valens was a vricked Arian heretic upon whora God did shew
his judgment by a disastrous end, and the law made by him
cited by the Knight, is foully corrupted, and the meaning
wholly perverted ; for the law was raade in honour of the cross,
to wit, thus we comraand that it shall not be lawful for any to
carve or paint the sign of our Sariour Christ, either on the
ground, or in any stone or marble lying on it.

OF WORSHIPPING OP IMAGES. 305
" Nicolaus Clemangis was himself a Wickliffian heretic.
" Cassander, Erasmus, and Wicelius are of no account in the
Roman Church.
" The Council of Nice, held under Constantine and Irene,
was not condemed at Frankfort ; nay, in that very Council, an
anatheraa is said to all such as deface iraages.
" Poiydore VirgU, in saying the ancient Fathers condemned
the worship of images for fear of idolatry, speaketh not of the
Fathers of the New Testament, but those of the Old ; particu
larly naming Moses and Hezekiah : nay farther, Poiydore
accounteth him a dissolute and audacious man, who judgeth
otherwise of the worship of images, than hath been approved
by the decree of two or three Councils, which he there allegeth.
" Peresius denieth not the worship of images, but that the
picture is to be adored with the sarae worship as the prototype,
or thing represented by it, which raaketh nothing against the
doctrine of the Catholic Church touching the worship of
images, " Agobardus's drift in his book De Picturis et Imaginibus,
is only against the idolatrical use, or abuse rather, of images,
against which he speaketh very much, by occasion of some
abuses in his time.
" Although it were true that sorae silly woraen or ignorant
rustics should be so blockish as to conceive some dirinity in
pictures, and accordingly adore them : yet the use of pictures
must not be taken away for the abuse, for the axiom of the law
is utile per inutile non vitiatur." The Hammer.
As those who beheld the head of Medusa were turned into
stocks and stones, and presently deprived of all life and sense:
so those who gaze upon with adrairation this head of the
Romish doctrine concerning image-worship, become so stupid
and senseless, as if they were turned into those stocks and
stones to which they give religious veneration. A notable
experiment hereof we have in a conference in France, in which
a Sorbon doctor present, hearing how absurdly the patrons of
images maintained the worship of them, said, " Of a tmth I
find the words of the Psalmist verified, those that make them
are Uke unto them, and so are all they that put their trust in
them." But we need not go so far for an instance ; the Jesuit
in this section, maketh good that observation, shevring us a
forehead of the same metal the images are raade for which he
VOL. V. X

306 OF WORSHIPPING OF IMAGES.
pleadeth. For he loadeth the Knight with shameless calum
nies, and most impudently defendeth such gross idolatry as the
wiser of the heathen were ashamed of : he whetteth his poi
sonous tooth, and like a mad dog snaps at all he meeteth with,
and far out-raileth Rabshekah himself, as the reader cannot but
judge if he peruse but a few passages ensuing, namely, first,
page 298, "This is your discourse, Sir Humphrey, wherein
you have given so sufficient testimony of notorious bad deal
ing, especially in the two places of Eusebius, and of the ciril
law : that if there were nothing else falsified or corrupted in
your whole book, this were enough utterly to deface aU me
mory of you from among honest men." And page 301, " What
say you to all this. Sir Humphrey ? look now into your own
conscience, and see whether it can flatter you so much, as to
say you are an honest raan." And page 205, " May not you
then bear away the bell frora all lying and corrupting fellows
that have ever gone before you?" He that seeth such foul
stuff come out of the Jesuit's mouth, would he not think that
he were sick of the disease called miserere ? but I leave his
Grobian language, and corae to consider first what he layeth to
the Knight's charge, and after, how he dischargeth himself of
the idolatry and superstition, wherewith the Knight in this
chapter burdeneth the Roman Church. First, he chargeth
the Knight with false translation of the Council of Trent.
"We teach that the iraage of Christ, the Virgin Mother of
God, and other saints, are chiefly in churches to be had and
retained ; which decree he might have translated a little better
and more clearly, by saying, that those images are to be had
and retained especially in churches, the Latin word being
prasertim, and his translating it chiefly, and placing it so
oddly, gives cause to think he had an eril meaning therein, as
if he would have his reader think that the Council taught that
those iraages were the chief things to be had in Churches," &c.
It is a sign of a light bead to stumble at a straw : yet here lieth
not so rauch as a straw in the Jesuit's way: only he wanted a
festraw to point to the accent, which is set upon churches not
upon had, the meaning of the CouncU and the Knight is aU
one, to wit, that images by that decree were to be had and re
tained chiefly or especially in churches, not to be had or held
to be the chief thing in churches. For no man would imagine
that the Council could be so absurd and impious, as to prefer
images before the sacred Scriptures, the font and chalice, the
altar or communion table ; much less the sacred symbols of

OF WORSHIPPING OP IMAGES. 307
Christ's body and blood. Secondly, he chargeth the Knight
with gross ignorance in chronology, " But I may ask you
(saith he), how come you to say the Jews never allowed ado
ration of images for four thousand years, when as the people
of the Jews were not such a people above two thousand years ;
nay, Moses lived not past 1 500 years before our Sariour, so
that out of your own liberaUty and skill in chronology, you
have added 2000 years to make your doctrine seem ancient."
There is a gross mistake I confess, bnt in the Jesuit, not in
the Knight, who saith not 4000 years, but for almost 4000
years in the first edition, and in the later editions this scape of
the press is mended, and the figure altered. For the matter
itself, the Knight might truly have said, that the people of
God, who Uved partly under the law of nature, partly under
the law of Moses, never allowed adoration of images for 4000
years : so ancient is the doctrine of the Reforraed Churches in
this point. Thirdly, he chargeth the Knight with syraboliz-
ing vrith Jews in the hatred of Christ : " You (saith he) in
alleging the Jews' hate of the cross, as an arguraent why you
should also hate the same, tacitly confess that you love Christ
so weU as they : a fearful charge : for ' Whosoever loveth not
the Lord Jesus, let him be anatheraa maranatha :' "* but a
ridiculous proof ; for a man may hate an idolized crucifix, out
of love of Christ, because he cannot endure Christ's honour to
be given to graven images. Heat of zeal against idolatry, doth
no way argue coldness of affection to the true religion : witness
King Hezekiah,f the nonpareU of a reUgious prince, who de-
moUshed the brazen serpent, and stamped it to powder, calUng
it nehustan, though it were an image and type of Christ cruci
fied, as Christ himself teacheth iis :J "As Moses Ufted up the
serpent in the wUdemess, so must the Son of Man be Ufted
np." Witness St. Peter, § who loved Christ more than the rest
of the disciples, DUigis me plUs quim hi ? and yet he brandeth
all image-worship by the title of " abominable idolatry." Nay,
witness St. John the beloved disciple, || who went behind none
in zeal against idolatry, saying : " Babes keep yourselves from
idols." It is one thing to dislike crucifixes in churches out of
hatred of Christ, as Jews, Turks, and Infidels may do : and
another thing to disallow them out of hatred of idolatry and
superstition. To stab the king's picture, or any way deface it
* 1 Cor. xvi. 22. f 2 Kings xv. 4. X JohniU. 14.
§ IPet. iv. 3. II IJohnv. 21.
X 2

308 OF WORSHIPPING OF IMAGES.
out of hatred or contempt of his person is disloyalty : yet to
take a piece of counterfeit coin prohibited by law, though
bearing the king's image, and prick it full of holes, or nail it
to a post, is no argument of disloyalty, but contrary, an act of
loyalty, and obedience also to the king's laws. Lastly, he
chargeth the Knight with sacrilege and profanation of holy
things, saying, "You, and such as you, have had your shares
in pulling down of images and silver shrines this last hundred
years, are more likely to be drawn with the love of gain, to the
pulling down of images, than we that lose all for raaintaining
and setting thera up : for what we and our ancestors have parted
vrith frora ourselves, and out of our own purses for the honour
of God and his saints ; you or raen of your religion, pull back
from God and his saints, to bestow upon your backs and
bellies, and upon your rainisters, their wives and brats." I
would cast this dung back again on your nuns' beUies, and
Pope's face, and tell you of the brats of the one buried in the
earth, and drowned in moats, to cover the shame of the parents,
and give you a bill of the expense of the other upon their mis
tresses, far surmounting the charge of all the ministers' wives in
England ; but I choose rather to purge the Knight from aU
foul aspersion herein, who is so far from having any hand
in pulling down your silver shrines, and images, and making
sale of them, that he was not then born, when by command of
King Edward VI those monuraents of idolatry were knocked
down and defaced, which yet was accounted a work so accept
able to God, "that the self-same day that the images were
broken down in London, God gave us a notable rictory in
Scotland ;"* but the truth is, the Knight chargeth the Jesuit
home with the example of Demetrius and his followers main
taining images, because they were maintained by them. For
who seeth not in all Popish countries, how when all other
artificers shut up their shops, to wit, on Sundays and holy
days the priests open theirs, setting out as it were their golden
puppets on the staUs, whereof they make no smaU advantage?
and therefore to all his railing rhetoric with which he concludes
this section, I hold fit to return no other answer than the
French proverb, " The ass brayeth never so hideously, as when
he is over-hard girt." Thus having held up my buckler for
the Knight, and warded off the Jesuit's blows : now I faU on
whetting and sharpening the Knight's sword, wherewUh he
• Vit. Ed, 6, by Sir John H.

OF WORSHIPPING OF IMAGES. 309
woundeth the idolatrous superstition of the Roman Church,
the edge whereof the Jesuit endeavoureth to dull by the twenty
exceptions above mentioned, which now I will scan in order.
To the first. It is true that we have been oft told by Papists,
that we ought to make a difference between image-worship,
and idol-worship : but it is as true that this is a distinction
without difference, which hath been a hundred tiraes refuted
hy all those who have entered into lists with Papists about the
question in hand, aud did not the Jesuit arm his forehead with
the metal of his images, he would blush to say that the texts
alleged by the Knight make against idols, and not at all
against images ; for the first text, Lerit. xxri. 1, word for word
according to the original, and agreeably to the vulgar Latin*
is thus to be rendered, " Ye shall make you no idols nor graven
images, neither rear you up a standing iraage, neither shall
you set up any iraage of stone in your land to bow down to
it."f The second text, Exod. xx. 4, is thus to be translated,
"Thou shalt not raake thyself any thing carved or graven;"
in Hebrew pesel derived frora pasal, signifying to carve or en
grave, in Greek yXv-irrov, in the vulgar Latin unto which all
Papists are sworn sculptile. To which comraandraent Tertul-
lianj aUuding saith, " Peter knew Moses and Ehas by the
Spirit, when they appeared with Christ in the raount, not by
any picture or iraage which he had seen of them, for the people
ofthe Jews had no such, the law prohibiting it." And Vas
quez § the Jesuit conrinced by the eridence of the text con
fesseth, "that God in the second comraandment forbiddeth
not only to worship an image for God, but also to worship God
in any simiUtude, and consequently he thereby taketh away all
use of any image of God." Yet were there any mist in the
word pesel, the words following clearly dispel it ; "nor the
likeness of any thing, that is in heaven above, or in the
* Vulg, lat. ex edit R. Stephani, non facietis vobis idolum, et sculptile
nee titulos erigetis, nee insignem lapidem ponetis in terra vestrS, ut adoretis
eum. t Lorinus in Act. vii. 29. sculptilis imago distinctius ac enixius pro-
hibita est, quoniam cultus idolorum versabatur potissimum insculpta
imagine vel statua quae soUditate partium, atque crassitie magis exhibet
personam, quae adoranda proponitur, quam si haec in superiicie duntaxat
coloribus exprimatur.
X Tertul. cont. Marcio. 1. 4. c. 22. nee enim imagines eorum, nee statuas
populus habuisset lege prohibente.
\ Vasquez. disp. 5. in 3. p. Thom. et disp. 94, c. 2. substantia prsecepti
fiiit, usum quemUbet imaginum auferre.

310 OF WORSHIPPING OF IMAGES.
earth beneath, or in the waters under the earth, thou shalt not
bow down to them, viz. with thy body, nor worship them in
thy soul :" Papists do both, and therefore though they could
escape the net laid for them in the first words (non fades tibi
sculptile) yet they are caught and strangled in the next. For
albeit they could prove that their images are no idols prohi
bited in the word pesel, jet certainly they are the " similitudes
of something that is in heaven above, or in the earth beneath,
or in the water under the earth."* The third text alleged by
the Knight out of Deut. iv. 15, 16, and 17, is thus rendered
in their own vulgar Latin, " keep carefully your souls, you
saw no similitude in the day in which the Lord spake to you
in Horeb out of the raidst of the fire ; take heed lest perad
venture being deceived, you make to yourselves any graven
image, or the likeness of male or female." Neither is the
last aUegation out of Isaiah xl., less prevalent than the former,
to batter down all Popish images, " to whom wUl you liken
God ? or what likeness will you compare unto him ?"f In
the vulgar Latin, quam imaginem ponetis ei ; and verse 1 9, " the
workman melteth a graven iraage, and the goldsmith spreadeth
it over with gold, and casteth silver chains ; he that is so im
poverished, that he hath no oblation, chooseth a tree that will
not rot, he seeketh unto hira a cunning workraan to prepare a
graven iraage that shall not be raoved," &c. And this may
serve to illustrate the texts aUeged by the Knight. Now for
the words imago et idolum, upon which the Jesuit foundeth
his distinction of image-worship and idol- worship, if we respect
the original and ancient use of thera, they are all one, for
e'iSwXoc is derived frora kl^og, signifying the shape or form of
any thing ; and Aristotle calleth the speciesj of such things
as we apprehend by sense idola ;§ and Tully interpreteth the
word imagines by idola : and the second Council of Nice, action
the sixth, terraeth the images then used in the churches idols,
saying, " these idols may be converted to other uses." And
lastly. Cardinal Cajetan in his comraent upon the 20thofExodus,
speaking of the images of the angels in the ark, terraeth them
idola Cherubinorum, word for word, the idols of the cherubims.
But if we have regard to the more common use ; the words
imago et idolum differ as much as mulier et scortum, a woman
* Custodite solicit^ animas vestras, ne forte decepti faciatis vobis sculp-
tam imaginem, vel simiUtudinem masculi vel foeminge.
+ Verse 18. I L. de sensu et sensibiU.
$ Cic. de fin. imagines quae idola nominantur.

OF WORSHIPPING OF IMAGES. 311
and a strumpet. For as such women only as are abused, and
defiled by corporal fornication are termed strumpets: sonow
for the most part, those images only which are abused to
spiritual fornication are caUed idols.* Thus Tertullian defineth
idolatry to be " the consecration of images, or devoting of them
to a religious use, or setting them up to be worshipped ;" and
agreeably hereunto St. Isidoref defineth an idol to be an image,
consecrated in a human shape, and such were all idols at the
first, but in process of time as men in a quagmire sink still
deeper, and more foul themselves : so the Pagans fell by
degrees into grosser idolatry, and " turned the glory of God,
not only into the simiUtude of corruptible man, but also of
beasts and fowls, and creeping things," Rom. i. 23, 24. The
difference which Cardinal BeUarmine maketh between an
image and an idol, viz. "that an idol is the representation of
that which hath no existence in nature, but an image the like
ness of something existent," is very false and absurd.f For
as Martinus Paresius confesseth, " there were many idols of
the GentUes, in which they represented God as a benefactor."
The mother of Micah dedicated the hundred shekels of silver
unto the Lord, to make a graven and molten image, and
persuaded herself that God would bless her for it : § yet no
man doubted but that was an idol, and she an idolatress.
Judges xrii. 4. Nay, the Cardinal himself ingenuously acknow
ledgeth, that " to exhibit dirine worship, even to the image of
God is idolatry ; which (saith he) is coraraitted not only when
an idol is worshipped instead of God, but also when an idol is
worshipped together with God." By his own confession then,
an image made to represent the true God, raay be an idol, by
attributing to it latria, or the worship proper to God.
Moreover, the cherubims || he will have to be as they were
indeed images, and not idols in his sense : yet never was there
• De idol. c. 4. imaginum consecratio est idololatria.
t Isid. 1. 8. Orig. t. 11. idolum est simulacrum quod humana efSgleest
consecratum. ,
X De tradit. p. 3. multa idola erant in quibus, nee daemon aliquid
respondebat, sed tantiim benefactorum Deum represent^runt.
§ L. 2. de imag. c. 24. idololatria non soliim fit cum adorantur idola
reUcto Deo, sed etiam adoratur idolum cum Deo, quod si latria quffi
exhibetur imagini propter aUud est idem cultus cum eo qui exhibetur Deo,
aeque coUtur creatura atque ipse Deus, quae certe idololatria est.
II Lor. Comment, m Act. c. 17. si verum est Cherubin ore, manibus,
cruribus, erectione corporis humanam, jubis a pectore, et cervice penden-
tibus leoninam, alis AquUinam, unguUs pedum vituUnam figuram retulisse.

3)2 OF WOESHIPPING OF IMAGES.
anything in nature existent in that form, as they were expressed,
namely, as the Rabbins teach, and the Popish painters draw
them at this day ; in the shape of a chUd with wings ; or as
Lorinus hath it, " vrith the face, hands, thighs, and body of
men, but vrith the mane of lions, wings of eagles, and parted
feet of calves." And no man doubteth but that thei image
which Aaron made, and Hezekiah brake down, and which the
Philistines consecrated, and the BaaUtes worshipped were idols:
yet were they representations of things existent in nature, the
first of a calf, the second of a serpent, the third of a fish, the
fourth ofthe sun.
To the second. The Jesuit maketh a brutish reply un
worthy a Christian, much less a divine. For who knoweth
not, that delectus dborum, the difference of meats was a part
of the ceremonial law abrogated by Christ, who teacheth us,
" that it is not that which goeth into a man which defileth
him, but that which coraeth out of him ;"* who sent Peter to
Cornelius, Acts x. and by a miraculous vision revealed unto
hira, ver. 14, 15, "that he raight not account any meat
coramon or unclean ; what God hath cleansed (saith he) that
call not thou coraraon." Let the Jesuit shew us a like
abrogation of the law concerning making and worshipping of
images, and then we will free his Church from idolatry in this
point. But on the contrary, it is so evident, that the second
commandment in the Decalogue is not ceremonial, and positive,
but raoral, that not only the ancient Fathers ; but their great
cardinal is forced to confess as much ;f nay, he is so zealous in
the point that he taketh Peresius, Catharinus, and all such
Romanists to task, as affirra the second comraandraent to he
juris positivi, and solidly proveth out of Irenseus, Cyprian,
and St. Augustine, that it is a raoral, and consequently bindeth
us as strict as the Jews.
To the third. The Jesuit's argument is a non sequitur, for
God by Moses forbiddeth not simply to make any image, but
to make any image to ourselves, " thou shalt not make thyself
any graven image, to wit, to bow down to it, or to worship it,"
as the words following declare, " thou shalt not bow down to
them, nor worship them." Now what a loose kind of arguing
is this ofthe Jesuit, the law forbiddeth us to make any image
of God thereby to worship him : therefore it forbiddeth us to
» Matth. XV. 17.
t Clemens Alex, in protrept. Tertul. de Idol. c. 4. BeUar. deimag. 1. 2.
c. 7.

or WORSHIPPING OF IMAGES. 313
make any image of raan or woman to remember them : the
law forbiddeth all superstitious use of images, therefore it for
bids all civil use of them scUicet ?
To the fourth. Althongh Cornelius Agrippa wrote books
De oceultd philosoph'id, '^heiexa.he seexae\\i to hold too near
correspondency with magicians and conjurers, yet this doth
not altogether disable his testimony. For Eusebius aud Con
stantine the Great made good use, not only of the prophecies
of tbe Sybbillses, who for ought appears were heathenish
women : but also of the Oracles of Apollo, dictated by the
deril hiraself. Seneca would have taught the Jesuit a better
lesson by precept, non quis dicat, sed quid dicat, we are not to
consider so much who it is that speaketh, as what it is that is
spoken : and VirgU by his practice, who often read the poems
of Ennius whose skill was little in poetry, and language
obsolete, and being questioned for it, answered aurum i stercore,
I gather gold ont of rauck. By the Jesuit's rule no physician
or apothecary should make use of a precious stone called
Bufonites, because it is found in the head of a toad, or of a
Turk ; or Lyncurie, because it issueth out of the body of a
spotted beast, called lynx. Let Cornelius Agrippa be in his
eyes as ugly as the lynx or toad, yet the sentence or testimony
rather which the Knight taketh from hira Uke the lyncurie or
toadstone, it is of price and of good use, to vrit, " that the
Jews were so far from making anything that they worshipped,
or worshipping auythiog that they raade, that they abhorred
nothing more than images."
To the fifth. Philo Judaeus in this point is Philo-Christi-
anus, a friend to our orthodox Christian doctrine, concerning
the unlawfulness of making any image of God, or setting it up
in the Church or temple.* For in his book wherein he treateth
of his embassy to Cajus he writeth, " that the temple from the
first beginning to his time never admitted any iraage, being the
house of God : for the work (saith he) of painters and carvers
are the images of material gods, but to paint the invisible God,
or to feign any representation of hira, our ancestors held a
wickedness. Philo is seconded by Josephus, when the
Emperor Caligula was desirous to have his own iraage set up
' Antiquit. 1. 18. c. II. Judsei supplicant ne se adeam necessitatem
cogeret, neve sacratam urbem poUueret vetitis imaginibus, tum Petronius,
pugnabitis igitur cum Caesare, nee UUus opes, nee vestram imbeciUitatem
adhibentes in concilium, non pugnabimus niquiunt, et moriemur citiiis
quam discedamus a legibus simulque procumbentes, nudantes jugulos,
paratos se aiebant ad excipiendos gladios.

314 OF WOESHIPPING OF IMAGES.
in the Church of Jerusalem, the Jews (saith Josephus) first
entreated hira, that he would not defile the holy city with
iraages forbidden by the law, and for their own particular, they
resolved rather to die, than suffer the law which forbade the
setting up of iraages in churches to be abrogated." Neither
was this the coramon opinion only of those leamed Jews, that
none could, or ought, express the raajesty of God by pictures:
but of the Christian doctors in all succeeding ages ; for
In the second age, Adrian* the eraperor commanded, " That
temples should be made in all cities without images, and
thereupon it was presently conceived, that he intended those
temples for Christians." Clemens Alexandrinus teacheth,f "that
Moses made a law whereby he plainly and expressly forbade any
image molten, carved, or painted, to be made of God, because
(saith he) there is nothing in the creature that resembleth the
image of God." Tertullian living much about the same time,
in his book De Spectaculis affirmeth,J " that God hath forbid
den the likeness of any thing to be made, much raore the like
ness of his own image : the Author of truth doth not love any
thing that is false or counterfeit, and all that is feigned or
formed by art of him, is nothing but counterfeit." Origen§
speaking of the South Church, saith, " the Christians make no
image of the incorporal and inrisible God."
In the third age Minutius FeUx, when the Gentiles de
manded of the ancient Christians, why they had no images,
returned this answer, || " What iraage shall I make to God, when
man himself, if we rightly judge, is God's image?" Lactan
tius concludeth pereraptonly,^ " there is no doubt that there is
no religion, wheresoever there is an image, for seeing reUgion
* jEUus Lamp, in Alex. Strom. 1. 5. et 6.
t Moses multis ante seculis aperte legem sanxerit, nuUam opertere
sculptUem, vel fusilem, vel fictam, vel pictam imaginem simulacrumve, fa
cere, quoniam inquit nihil in rebus genitis potest referre Dei imaginem.
Lib. de Spectac. c. 23.
X Jam verb ipsum opus personamm qusero an Deo placeat qui omnem
simiUtudinem vetat fieri quanto magis imaginis suae, non amat falsum
author veritatis, adulterum est apud ilium omne, quod fingitur.
§ Orig. 1. 4. cont. Celsum ; Dei in corporei, et invisibUis nuUam effi-
giem faciunt dXX'oiSk 9tiag eUovog.
II Minut. Fel. iu Octav. quod enim simulacrum Deo fingam cum si
recte aestimas sit Dei homo ipse simulacrum .'
IF Lactant. divin. instit. 1. 2. c. 8. quare non est dubium quin religio
nulla sit ubicunque simulacrum est : nam si reUgio ex divinis rebus est,
divinum autem nihU est nisi in coelestibus ; carent ergo reUgione simulacra,
iquia nihU potest esse coeleste in ea re quae sit ex terra.

or WORSHIPPING OF IMAGES. 315
consisteth of dirine things, and nothing dirine is to be found
hut m heavenly things ; images therefore are void of religion,
because nothing that is heavenly can be in that thing whicli
is made of earth."
In the fourth age, the Council of ElUberis decreed,* " that
no pictures should be in churches, lest that which is worship
ped and adored should be painted on walls." Athanasius
condemneth them " for fools and senseless, who Uken God to
corporal things :'' Eusebius is as hot in the point as Athanasius,
"What simiUtude hath the body of man with the mind of God,
who would be so mad as to imagine the form and image of God
to be resembled by an image and statue like unto man ;"f and
in his epistle to Constantia the empress, who sent to him for
an image of Christ, he thus debateth the matter, " What
image do you require of Christ, such an one as may express the
characters of his divine nature ? but I think you are suffi
ciently instructed in this, that no man hath thus seen the Son,
but the Father. Do you require the image of the forra of a
servant which he took ? but you must understand that that
was joined to the glory of his Godhead, in so much, that his
Apostles could not behold the glory of his flesh in the mount ;
much more glorious is it now haring put off mortaUty, who is
therefore able with dead and lifeless colours, and a shadowed
picture to express those bright and shining beams of so great
glory." Epiphanius as zealous as either, for entering into a
church at Anablathra, and finding there a veil hanging at the
door dyed, and painted, and haring the image as it were of
Christ, or some saint, seeing this, that contrary to the autho
rity of Scriptures the image of a man was hung up in the
church of Christ, he cut it, and the veU, and gave counsel to
the keepers of the place, to wrap and bury sorae poor dead
man in it, and he entreated the Bishop of Jerusalem to give
charge hereafter, that such veUs as that was, being repugnant
to Christian religion should not be hung up in the Church of
Christ. St. Jerome in his Comraent upon the sixteenth of
Ezekiel teacheth that " Christians never acknowledge, nor wor-
* ConcU. EUb. can. 36. placuit picturas in ecclesia esse non debere ne
quod coUtur, aut adoratur in parietibus pingatur. Orat. cont. Greg. Sabel.
stidtorum, et vecordium ista sunt verba, oculis, et loco volentium compre
hend! id quod incorporate est.
t Euseb. evan. praef. 1. 3. quid simUe habet corpus humanum mentj
Dei ? et quis tam amens erit ut dei formam, et imaginem status viro similj
?f referri perhibeat.

316 OF WORSHIPPING OF IMAGES.
ship, any iraage of the invisible and oranipotent God save one,
to wit, his Son."*
In the fifth age, Araphilochius bishop of Iconium instnicteth
us what account the Church made of images in these words :
f " We have no care to figure by colours the bodily risages of
saints in tables, because we have no need of such things ; but
by virtue to iraitate their conversation ;'' and St. Augustine
treating of the Catholic Church professeth that he knew
many worshippers of graves and pictures, and withal addeth
the Church censure of them, J " But the Church (saith he) con
demneth them, and seeketh every way to correct them as un
gracious children :" and in his 109th Epistle to Januarius, c. 11.
he writeth that in " the first commandment, any simiUtude of
God devised by man, is forbidden to be worshipped, not he-
cause God hath not an image, but because no image of him
ought to be worshipped, but that which is the same thing as
he is ;" as for dravring him after the sirailitude of a man he
utterly disUketh it, saying, " it is unlawful for a Christian to
erect any such iraage and place it in the church ;"§ for as else
where he argueth, " iraages prevail more to bow down the un
happy soul, in that they have a mouth, eyes, ears, nostrils,
hands and feet, than to correct it, in that they neither hear,
nor see, nor smell, nor handle, nor walk,"
In the sixth age. The Eraperor Justinian setteth down a
* Epiph. ep. ad Johan. Jerus. ep. 60. [p. 317. tom. 2. Colon. 1682.] in-
veni ibi velum pendens in foribus ejusdem ecclesiae tinctum atque depictum
et habens imaginem quasi Christi vel sancti alicujus non enim satis me-
mini cujus imago fuerit : cum ergo hoc vidissem in ecclesia Christi contra
authoritatem scripturamm, hominis pendere imaginem scidi iUud et magis
dedi consUium custodibus ejusdem loci ut pauperem mortuum eoobvolve-
rent atque efferrent. Jerome iu Ezel£. 1. 4. c. 16. nos unam habemus vivam,
et unam veneramur imaginem qu« est imago invisibilis, et omnipotentis
Dei. t AmphUoc. citat. a pat. concil. Constantinop. An. 754. Oil ydp roij
TTivd^L rd ffapKiKa TrpocwTra rwv dyiijiv yjjuv s-irifieXel eKTV-jreXv oil y&p
Xp-fi^ofJiev TOVTOIV dXXd Tbv TroXiTeiav avrSiv 5i' dperrjg £K/iijUfiffflat.
X Aug. de mor. Eccl. c. 34. novi multos esse sepulchrorum et picturanun
adoratores, &c. Ep. 109. [c. 119. p. 135. tom. 2. Paris. 1679.] ad Jan. in
primo praecepto prohibitur coli aliqua in figmentis hominum Dei simili
tudo, non quia, non habet imaginem Deus, sed quia nulla imago ejus coli
debet, nisi Ula quae hoc est quod ipse. L. de fid. et symb. tele sunula-
crum Deo nefas est Christiano in templo coUocare.
^ Psal cxUi. Cone. 2. plus enim valent simulacra ad curvandam infoeli-
cem animam, qubd os habent, oculos habent, aures habent, nares habent,
manus habent, pedes habent, quam Eid corrigendam, qubd non loquan-
tur non videant, &c.

OF WOESHIPPING OF IMAGES. 317
law made by Theodosius and Valentinian, which "forbiddeth
churches to be obscured vrith any images or painted tables."*
In the seventh age. ^Tien images began to be set up in the
churches, Serenus bishop of Marseilles brake them down, which
fact of his, though Gregory disliked,f because he thought that
images might profitably be retained as laymen's books : yet
in this he commended his zeal, that he would by "no means
suffer them to be worshipped."
In the seventh age. There was a Council held at Constan
tinople, A. D. 754, wherein it was decreed by 338 bishops in
this manner, J " We do declare that aU images of what nature
soever, made by the wicked art of the painter be cast out of
Christian churches, whosoever from this day forward shall
dare to set up any images of God either in the church, or in a
private house, if he be a bishop let him be deposed, if he be a
layman let him be accursed." Zonoras saith, § "that in the
hearing of all the people they openly forbade the worshipping
of images, calUng such as adored them idolators." And in the
year 794 Charles the Great caUed a CouncU of 300 bishops of
France, Italy, and Germany, in which the second Synod of
Nice, II which decreed the erecting and worshipping of images,
"is refuted and condemned ;" yea, and some of the patrons of
images, as naraely Durand and Gregory II. professedly inveigh
against aU iraages and pictures made to represent the Deity or
Trinity : "It is impossible (saith Damascene) that God who
can neither be seen by man, nor circumscribed, should be ex
pressed in any shape or figure ; nay (saith he) it is extreme
madness and impiety to make a representation of the Godhead."
And Gregory 11.^ giveth this reason to Leo the emperor why
they painted not God the Father, " Quoniam quis sit non novi
mus, because we know not who he is, and the nature of God
cannot be painted and set forth to man's sight."
• Cod. Ub. 8. tit. 12. prohibemus basiUcam aUcujus imagine obscurari.
t Greg. Regis. 1. 7. ep, 109. ad Seren. praeterea judico dudum ad nos
pervenisse, qubd fratemitas vestra quosdam imaginum adoratores aspiciens
easdem ecclesia; imagines confregit atque projecit, et quidem zelum vosne
quid manufactum adorari possit, habuisse laudavimus, sed frangere easdem
imagines non debuisse judicamus, idcu-co enim pictura in ecclesia adhibetur,
ut hi qui Uteras nesciunt saltem in parietibus videndo legant, quae legere
in codicibus non valent. X "^id- ConcU. Nie. 2. Act. 6.
§ Zonoras hist. tom. 3. e'lKovaiv TrpoaKVVrtaiv d-Keyopevaav rovg Tavrag
es^oiiivovg eiSuiXoXdrpag KioXsaavreg.
II H. de orthodox fid. 1. 4. u. 17. et orat. de imag.
IT Ep. Greg, ad Leo. Imper, de imag. in.

318 OF WORSHIPPING OP IMAGES.
In the eighth age. Hincmarus, archbishop of Rheims,*
tells us that not long before his time a General Synod was
called in Germany by Charles the Great, and therein by the
rule of Scriptures and Fathers, " the CouncU of Nice, indeed
(saith he) a wicked Council touching iraages, which some
would have to be broken in pieces, and some to be worshipped,
was utterly rejected." In this age, in the year 824, a Synod
was held at Paris under Ludoricus Pius, "where the foresaid
Council of Nice was likewise conderaned."
In the ninth age. Jonas bishop of Orleans wrote against
Claudius bishop of Turin concerning images, wherein he hold
eth, "that the images of saints are not to be worshipped,
though they may be set up in churches for ornament, and to
bring into the mind of simple people the story of the Bible."f
And Agobardus bishop of Lyons telleth us, that " the ortho
dox Fathers for the avoiding of superstition, did carefully pro
vide that no pictures should be set up in churches."]; Rhe-
migius boldly professeth, "that neither images nor angels are
to be worshipped." §
In the tenth age. Anselmus Laudunensis, the author of
the Interlinear Gloss upon the Bible, composed of tbe Fathers'
writings, expoundeth that text of Deuteronomy, " Ye saw no
manner of similitude in this sort, lest that willing to resemble
that similitude by engraring thou shouldst set up an idol to
thyself" II
In the eleventh age. Nicetas Croniates, a Greek historian,
reporteth in the life and reign of Isaac Angelus,^ one of the
eastern emperors, that "when Frederick eraperor of the West
raade an expedition into Palestine, the Armenians did gladly
receive the Almaines, because among the Almaines and Arme
nians the worshipping of iraages was forbidden alike."
* Rhem. cont. Hinc, Laud. c. 20. [p. 457. tom. 2. Lutet. Paris, 1645.]
t lonas Aurelian. de cultu imag. 1. I . quae picturae non ad adorandum,
sed solummodo teste beato Gregorio, ad instruendas nescientium mentes
in ecclesus sunt antiquitus fieri permissae.
X Agob. 1. de pict. et Imagin. recte nimirum ad ejusmodi evacuandam
superstitiorem ab orthodoxis fratribus definitum est picturas in ecclesia
fieri non debere, ne quod adoratur in parietibus depingatur.
§ Rhemig. in Psal. 96. non sunt adoranda simulacra, nee enim Ange.
lus adorandus est.
II Ansel, gloss, interlin. in Deut. u. 4. formam non vidistis ne scUicet
volens imitari sculpendo faceres idolum tibi.
IT Vid. Symph. Cathol, p. 822, Ann. lal. 2. 'kpfievloig ydp xal 'AXa-
piavvoig rj tSiv dy'iiiiv e'tKovuiv TrpooKVVijoig d-ireyopeVTai.

OF WORSHIPPING OF IMAGES. 319
In the twelfth age. Roger Hovedon,* an English historian,
condemneth the worship of images : for speaking of the Syno
dal epistle writtten by the Fathers of the second Nicene
Comicil, wherein image worship was established, he addeth,
" quod omninb eccleda Dei execratur, which the Church of
God altogether abhorreth."
In the thirteenth age. Nicephorusf [p. 884. tom. 2. Lutet.
Paris. 1630.] writing of the Jacobites, saith, " that they made
images of the Father, and the Holy Spirit, which (saith he)
is most absurd." Durand stoutly maintaineth, J "that it is
utterly unlawful to picture or represent the Trinity or God,
othervrise than as in Christ he took our flesh :" and Pope John
XXII. caUeth certain men that dwelt in Bohemia and Austria,
Anthropomorphitas§ (that is, heretics ascribing a human shape
to God) " because they painted the Trinity in forra of an old
man, with a. young raan and a dove."
In the fourteenth age. Abulensis is utterly against all
psunting of the Trinity, || " because frora thence two inconve
niences raay follow : first the peril of idolatry, in case the
image itself should come to be worshipped ; secondly, error
and heresy by ascribing to God such bodily shapes and forms
as the Trinity is usually pictured withal." And Gerson com
menting upon the first comraandraent, speaketh fully in the
Protestant language, "AU images are forbid to be raade to
adore or worship them : thou shalt not adore nor worship
them ; that is, thou shalt not adore them with any bodily reve
rence, as bovring or kneeling to them, thou shalt not worship
them vrith any devotion of mind."^
But to return back to Philo, whose testimony the Jesuit
would fain put off by a double answer, first, " that the Jews
had not in their temple any picture of God, because he cannot
* Annal. p. 1. Hist, eccl, 1. 18. c. 53.
t Imagines patris, et spiritus sancti etBgiant quod est per absurdum.
} Durand. in 3. sentent. dist. 9. q 2. [folio, cclx. Paris. 1508.] facere
imagines ad repraesentandum deum patrem, et spiritum sanctum, aut ve
nerari ejus imagines fatuum est ; unde Damascenus dicit quod insipientiae
summae, et impietatis est, figurare quod est divinum.
§ Avent. hist. Bavar. 1. 7.
II In Deut. 4. in imaginibus signantibus Deum unde sciUcet trinitatem
duo inconvenientia sequi possunt primum idololatria ne etiam imago cola
tur, secundumerror, et haeresis sciUcet attribuere Deo iUam corporeitatem,
et essentialem difierentiam qualem tres iUas figuras figurare conspicimus.
f Gerson compend. theolog. de pri. prajcep. ad adorandum, et colendum
prohibentur imagines fieri, [p. 245. tom. 1. Antv. 1706,]

320 OF WORSHIPPING or IMAGES.
be painted ; next, that they had no picture of saints, because
there was none as yet raight have the honour to have their
pictures in the temple, being not yet adraitted theraselves into
the temple of God." The first of these answers, the better
it is, the worse it is for himself ; the stronger it is, the more
it maketh against the practice of his own Church, in which we
see the Trinity familiarly painted. In his second answer
he palliateth idolatry by impiety, and that he may have some
colour to set up iraages of new saints in churches upon earth,
he excludeth aU the old saints before Christ out of the hea
venly temple of God. Not to digress here to a dispute about
their imaginary Limbus, I would fain know of the Jesuit,
where did " Enoch walk with God after he was translated, that
he should not see death ?" to what place was " Elias carried
in a fiery chariot," not into heaven ? When Dives' soul was
dragged by devils into hell, was not Lazarus' soul " carried by
angels into heaven?" the text saith, "he was carried into
Abraham's bosom ;"* and where is that St. Augustine wiU in
form you, even where the soul of his friend St. Nebridius, and
other blessed doctors and confessors now live : " whatsoever
place (saith he) is meant by the bosora of Abrahara, ibi vivit
Nebridius meus quis enim alius locus tam pia anima ? there
my Nebridius liveth, for what other place were meet for so
godly a soul?"f
To the sixth. There is nothing so easy as for a raan with
Antipho to pursue his own fancy or shadow, to set up a man
of straw, and push him down with a festraw : the Knight
doth not thus argue, the Jews hate the image and cross of
Christ, therefore Christians ought so to do : for by the like
reason it will follow that we should condemn the very Gospel,
yea, and hate Christ himself, because the Jews do so ; that is
not his arguraent, but the Jesuit's phantasm. The Knight's
argument standeth thus if of his enthymem we make a syllo
gism :
None may or ought to give a scandal to Jew or GentUe.
But by setting up images or crucifixes in teraples, the
Jews are so scandalized, that even those araong them, who
othervrise might be inclined to erabrace the Christian faith are
made utterly averse from it : because they cannot persuade
themselves that it can be the true religion which maintaineth
image worship, which is so directly and expressly forbidden by
God in the law.
* Luke xvi. 22. t August. Confess. 1. 9. c. 3.

OF WOESHIPPING OF IMAGES. 321
That the Jews are thus scandalized at the idolatrous prac
tice of the Roman Church, the Knight proveth by an eye
witness. Sir Edwin Sands, who in his description of the
religion in the west parts, observeth, that the " worship of
images as it is at this day practised by the Roman Church, is
such a stumbling-block to the Jews, and hinderance to their
conversion, that when they come to Christian sermons, as in
Rome they are enjoined at least once a year, so Icyjg as they
see the preacher direct his speech to a little wooden crucifix
that standeth on the pulpit by hira, to call it his Lord and
Sariour, kneel to it, embrace it and kiss it, to weep upon it,
as it is their fashion in Italy, it is preaching sufficient for them,
and persuadeth them more with the very sight of it to hate
Christian religion, than any reason the world can allege to
love it."
To the seventh. The argument drawn from the cherubims is
refelled professedly by Tertullian,* the Apostle (saith he) affirm
eth, " that aU things happened to the Jews in figures, and he
addeth well, the sarae God, who in his general law, forbade
any similitude to be made, by an extraordinary precept com
manded sorae sirailitude to be made, if thou dostserve the same
God, thou hast his law ; make to thyself no graven image, or
simiUtude, if thou regardest the precept of making a simiUtude
(as of the cherubiras, or brazen serpent, &c.) imitate thou
Moses, make thou no image against the law, unless God com
mand thee by a precept." Whereunto we may farther add,
that the cherubims were not made publicly to be seen and gazed
upon by the people : but were kept in the holy place whither
the priests only resorted ; neither were they worshipped by
the priests, as Lyra (cited by the Jesuit), who was hiraself a
Jew at the first, and well knew their practice, professeth,
"The Jews (saith he) worshipped not the ark nor the che
rubims, nor the mercy-seat, but the true God which proraised
to help them, neither were they set up in the temple for ado
ration, but for ornament ;" as Azorius convinced by eridence
of truth acknowledgeth, saying,f "The cherubiras were not
* De idol. u. 5. Apostolus affirmat omnia tunc figuratS populo acci
disse, et addit ben6 qubd idem Deus qui lege vetuit simiUtudinem fieri,
extraordinario praecepto serpentis simiUtudinem fieri mandavit, si eundem
Deum observas, habes legem ejus ne feceris simUitudinem, si et praeceptum
factae postea simiUtudinis respicis, et tu imitare Mosen ne facias adversus
legem simulacrum aUquod, nisi et tibi Deus jusserit.
t L. 9. c. 6. q. 7. non ut adorarentur sed ob omatum, et pulchritudinem
TabemacuU vel TempU, et ad majestatem Dei plenius ostendendam
VOL. V. Y

322 OF WOESHIPPING OF IMAGES.
painted or engraved on the ark, to the end they might he
adored, but only to adorn and beautify the tabernacle, and more
fully to express the majesty of God ;" vrith whom Lorinus*
and Vasquez accord, " concerning the cherubims made by the
comraand of God ; and other images in Solomon's temple, we
must say that they were there as appendices and additions for
the adorning of something else, not set forth by themselves in
a manner fit for adoration;" which it is manifest that the
Jews never exhibited to them, both which Tertullian teacheth.
Vasquezf coraeth not behind Lorinus, teaching a contrary
lesson to Flood here, his words are, " That the cherubims
were never adored nor worshipped, neither by kissing them,
nor with bowing of the knee, or by offering frankincense, or
by any other means, neither can any man aflSrm the contrary,
except it be out of his own brain vrithout any foundation or
ground at all."
To the eighth. In this allegation the Jesuit sheweth from
whence he and his fellows are descended, viz. from the
ancient Gnostics and Valentinians, who as IrenseusJ testifieth
against them, "When they are convinced of their heresies out
of Scripture, they fall on accusing the Scriptures themselves,
irapeaching their authority, and charging them with ambiguity,
and saying that the truth cannot be found out of them by
those who know not tradition, for that it was not delivered by
letters, but by word of mouth." But because I have beat the
Jesuit heretofore out of this dodge, and have proved abun
dantly the sufficiency and perfection of Scriptures, I wUl spare
* Lorin. in Act. Apost. o. 17. de Cherubinis jussu Dei factis, ct de aUis
imaginibus a Solomone dicendum, fuisse duntaxat ut appendices, et addita-
menta ornatus aiterius rei non verb per se propositas modo accommodato
ad adoratiouem quam constat quoque ab Haebreis ipsis, non fuisse exhibi-
tam, quod utrumque, docet TertuUianus eritque ad magis. verum, si verum
est Cherubin ore, manibus, cruribus, erectione corporis humanam, jubis a
pectore, et cervice pendentibus Leoninam, aUs aquiUnam ungulis pedum
vitulinam figuram retuUsse.
t Vasq. 1. de adorat, 2. disp. 4. c. 6. [Disp. xciv. cap. 6. p. 797. Antv.
1621.] nunquam cherubinis honor, aut adoratio adhibita fuit, aut osculo,
aut genuflexione, aut oblatione thuris, aut alio signo peculiari ad ipsos
directo, nee quasquam nisi ex suo cerebro, et abque ullo fundamento eon
trarium poterit affirmare.
X L. 3. cont. haeres. c. 2. [p. 230. Lutet. Paris. 1639.] cum ex scrip
turis arguuntur in accusationem convertuntur ipsarum scripturarum, quasi
non recte habeant, neque sint ex authoritate, et quia varie sint dictse, et
quia non possit ex his inveniri Veritas, ab his qui nesciunt traditionem, non
enim perUteras traditam Ulam, sed per vivam vocem.

OP WORSHIPPING OF IMAGES. 323
further labour herein, and only shew how shamefully he de-
praveth one text to the derogation of the whole Scripture. St.
John in the place alleged by him speaketh not of points of
faith or manners, precepts, or examples for our imitation, but
of miracles,* John xx. 30. " Many things truly did Jesus in
the presence of his disciples, which are not written in this
book ;" upon which words St. Augustine and St. Cyril thus
gloss full in the Protestant language, " The holy EvangeUst
testifieth that Christ did, and said many things that are not
written, but those things were chosen to be written, which
seemed suflScient for the salvation of them that believe ;" and
St. Cyril, " All things which Christ did are not written, but
what the writers thought to be sufficient as well for our con
versation as doctrine, that shining vrith the right faith and
rirtuous works, we may attain to the kingdom of heaven."f
To the ninth. Were the grave authors, the Jesuit speaketh
of authentical, and these stories gospel : yet the adversary
would gain nothing thereby, nor we lose ; for we are none of
the Iconomachi that bid battle to images, and knock them
dovm wheresoever they find them with battle-axes. Forbear
the representation of the Deity, and blessed Trinity, and re
move all scandal from the people, and peril of idolatry, and
let the images and pictures of Christ and his saints stand
where they do for memory, history, and beautifying and adorn
ing the walls and windows. We disUke it not, as the Jesuit
may read in our books, and see in our churches, and houses.
But the truth is, neither are the stories of credit, nor the au
thors of them of that account as the Jesuit would have them.
Of some of them we may truly say, as Espencseus doth of
Nicephorus, J that they are in these relations, d non mendaces,
saltem audaces, "if not altogether fabulous, yet very auda-
dous ;" for the image sent to King Abgarus, it is of no more
credit than the letter sent with it, which the Romish Church,
as all other Christians, hold to be apocrypha, were it cano
nical it should make a part of the New Testanient. And for
the second we cannot but wipe our eyes in bewailing their
* Aug. in Io. tract. 49. Sanctus Evangelista testatur multa Dominum
Christum et dixisse, et fecisse quaa scripta non sunt : electa sunt autem,
quae scriberentur, quse soluti credentum suffieere videbantur.
t Cyr. in Io. 12. c. 68, non omnia qua: Dominus fecit conscripta sunt,
sed quae scribentes suffieere putarunt tam ad mores quam ad dogmata, ut
recta fide, et operibus, et virtute mtUantes, ad regnum coelorum perve-
niamus. X Comment, in 2 Timoth.
Y 2

324 OF WORSHIPPING OF IMAGES.
folly, who believe that Christ by " wiping his face, as he waa
carrying his cross, should imprint his image in his handker
chief." Yea, but these images are confirmed by wonderful
miracles wrought by them. I answer first out of Biel upon
the Canon of the Mass,* that " the deril is much delighted in
profane worship (such is your worship of images), and helpeth
it forward as much as he can by seeming miracles ;" next,
that this was the heathen's plea for their worshipping of
images; for Tully speaking of the image of Ceres in Sicily,f
saith, " many wonders shew the divine rirtue thereof ;" and
the Grecians, as Strabo writeth,| used to set up in tables " the
diseases cured by .Esculapius in Epidaurus," as the Papists at
this day do, the diseases cured by the iraage of the blessed
Virgin in Loretto.§ Thirdly, that learned Papists find much
fault with the seventh General CouncU for founding the wor
shipping of images upon " the delusion of derils, and old
wives' tales, and dreams." Lastly, most of the Popish legen
dary stories in this kind, may easUy be proved to be no mira
cles of God, nor wrought by sorcery or enchantment through
the power of Satan, but to be mere impostures wrought by ,
their priests, who are the greatest jugglers in the world in this
kind. To the tenth. St. Augustine maketh great account of this
speech of Varro, for he twice maketh mention of it in this
fourth book. First, chapter the ninth, " Varro was so far
out of love vrith iraages, that though he were pressed with
the perverse custom of so great a city as Rome was, yet he
made no bones both to say and write that they who first
brought in images, both took away religious fear of God, and
added error to boot :" and in his thirty-first chapter he hath
this meraorable observation, the " Romans worshipped their
gods more than a hundred and seventy years without images,
and if they had done so still (saith he), the gods had been
more chastely or purely worshipped by them."|| Yea, but the

• Dist. in prophano cultu Diabolus plurimiim delectatur, et quantum
valet co-operatur ao assistit apparentibus miraculis.
f Cic. in Ver. act. 6. multa prodigia vim ejus numenque declarant.
X Strab. 1. 8. Geograph.
^ Espenc. loc. sup, sit. daemonum spectris et mulierum somniis parDm
verecunde utebantur. Edwin Sands, Discourse of his Travels, et Apolog.
Herodoti per R. Stev.
II Lib. 4. De civit. Dei, c. 9. Varroni simulacra ita dispUcnerunt, ut
cum tantae civitatis perversa consuetudine premeretur, nequaquam tamen

OF WORSHIPPING OF IMAGES. 325
Jesuit, with a wet finger turneth over these passages, as if
, nothing were said by St. Augustine or Varro to the prejudice
of their images' shrines, or altars ; for St. Augustine, " by
simulacrum, meaneth not an image, but an idol ; not the repre
sentation of the true, but a resemblance of false and feigned
deities." The distinction of image and idol I have before
refeUed : nothing remains for the refutation of this answer of
the Jesuit but that I shew out of St. Augustine, that by
dmulacrum he meaneth any image, even of the true God.
And not to trouble the reader with many instances, those
words of his in his Treatise of Faith, and the Creed, clearly
conrince the Jesuit : " We must not think (saith he) that
God the Father, who is said to sit, sitteth in heaven vrith
bowed knees, as a man sitteth in a chair ; such a dmulacrum,
or image, is not lawful to set up iu the teraple of Christians."*
Had the Jesuit but perused the chapter pointed to by the
Knight, to which he professeth to give a direct answer, he
would have given himself the lie, and checked his forraer in
terpretation of St. Augustine's words : for imraediately after
the former period, the Father addeth that " Varro, in proof of
his assertion, allegeth the custom ofthe Jewish nation :"t and
a Uttle after, he saith, "that Varro thought that God by
whora he believed the world was governed, ought to be wor
shipped vrithout an image ;"t by which words it is evident
that by dmulacra he meant, not only the images of false gods
(which alone the Jesuit calls idols), but also of the true God ;
for the Jews, whose custora he bringeth in for hiraself, ab
horred all images or pictures even of the true God : and Varro
himself, by that Governor of the world whom he would have
to be worshipped without an image, meant the true God, as
St. Augustine himself testifieth of him. Howsoever, the titie
which he there giveth him of anima mundi, or the soul of the
world, soundeth harsh in a Christian ear : yet St. Augustine
alloweth of Varro's assertion or opinion, as coming nearer to
dicere et scribere dubitaret, qubd hi qui populis instituerunt simulacra,
et metum dempserunt, et errorem addiderunt. [p. 94. tom. 7. Paris.
1685.] * De fide, et Symb. c. 7. nee id ipsum quod sedere pater dicitur flexis
po Utibus fieri putandum est, tale simulacrum Deo nefas est Christiano in
templo coUocare.
t Hujus sententiae suae testem adhibet gentem Judaeam.
X Unum Deum, a quo mundum crederet gubemari, sine simulacro
colendum censuit.

326 OP WORSHIPPING OP IMAGES.
the truth than other of the heathen philosophers, in that he
taught but one God, and him to be not material or corporal,
but of a spiritual and invisible substance, and therefore not to
be drawn vrith pencil or counterfeited with colours, without
error or impiety.
To the eleventh. Eusebius relateth the story of Veronica's
statue dedicated to the memory of Christ's miraculous cure
wrought upon her, vrith approbation thereof as being a lasting
monument and standing testimony of her gratitude to our
Saviour, and much tending both to the confirmation of the
Gospel in general, and that particular miracle of Christ; for
who would not believe that the woman was cured of her bloody
issue by touching the hem of Christ's garment, when he saw
an unusual kind of herb growing at the foot of that statue,
which, as soon as it grew lip so high as to touch the hem of
the brazen garment, received a miraculous virtue from it to
cure diseases of every kind. Notwithstanding aU this " fair
weather," Eusebius " faileth foul" upon the original of this
erecting statues to the memory of the dead, attributing it to a
heathenish rite or custora. Neither doth the Knight any way
wrong Eusebius in the relation or translation of this passage ;
for certain it is, that the people of God began not first to set
up images or erect statues. The first which we ever read of
was consecrated to Belus, the successor of Ninus, by the As
syrians who were Paynims ; and the word 'tdviicog, ethnicus, or
gentilis, signifieth Gentile or heathen, whatsoever the Jesuit
allegeth out of Thomasius' Dictionary to the contrary, saying,
" Look in your dictionary of Thoraas Thomasius, whether
amongst all the Englishes of gentilis which are there set down
you can find heathenish, which I dare say you cannot.* The
Greek word in Eusebius' text is kdviicoe, and the Latin gentilis
signifieth the same thing, to wit, belonging to a country,
people, fiock, or family." Had the Jesuits and seminary
priests at Doway and Rheims better studied Thomas Tho
masius' Dictionary, they would not have fraught their EngUsh
translation of the Bible with so many harsh-sounding, and
uncouth words to English ears, as " announce, archisynagogue,
azymes, coraraessations, depositum, didrachrae, euroclydon,
exinanited, holocaust, hosts, victims, paraclete, pasche, resus
citate, neophyte, superedified," and the like. Agam, though
Thomasius render not the word " heathenish," yet he rendereth
• Page 300.

OF WORSHIPPING OF IMAGES. 327
it " gentile," which is all one ; and let the Jesuit turn over
aU his Thomasius, and Eliots, and Riders, and Coopers, and
Calepines, and see whether he can find any other proper Latin
word answering to the EngUsh heathen or heathenish, than
gentilis or eth-nicus, a word derived of the Greek 'idvoe or
idviKog, the very word used by Eusebius in this place. When
so often in the holy Scriptures of the Old Testament the word
gentes occurreth (as in Psalm U. 1 ; is. 5 ; x. 16; xliv. 2 ;
xcviU. 1 ; cxxxv. 1 5 ; and elsewhere), what can the Jesuit
mean by it but Gentile, or how can he translate it in pure and
proper English, but heathen or heathenish nations, according
to the meaning of the Holy Ghost in those texts ? What will
he say to the words of St. Ambrose, " When Helena read the
title upon the cross then newly found, she fell down and wor
shipped what or whom ? The King (saith that Father), to vrit,
Christ there entitled the King of the Jews ; not verily the
wood, for that is a heathenish error and a vanity of ungodly
men."* Doth not gentilis here signify profane. Pagan and
heathenish, therefore the Knight's credit is saved in that his
translation of Eusebius, and the Jesuit's credit and cause also
Ueth a-bleeding ; for though the word idvucog in Greek, and
gentilis in Latin, sometimes in good authors signifieth no more
than belonging to a country or nation, be it Christian or hea
thenish : yet in this place of Eusebius it cannot be othervrise
taken than for heathen, for Eusebius a Uttle before saith, "it
is not to be wondered that those who are sprung of the Gen
tiles, and came of heathenish parents, and received benefits of
our Sariour where he Uved, did thus unto him ; adding it is
very Ukely that our ancestors herein followed the custom of
the heathen, who honoured all such with statues who had been
as sariours unto them, preserring their liyes."f
To the twelfth. The Council of ElUberis is as a thorn in the
Jesuit's eyes, and therefore he hath many plucks at it : yet he
plucks it not out, but pricketh his own fingers. First, he saith
it was an " obscure CouncU, vrithout any certainty of the time
when it was held." J As obscure as he maketh it, it is a Council
of reverend antiquity cited by St. Agobardus, and approved by
* Orat. de obit. Theodos. regem adoravit, non Ugnum utique quia hie
gentilis error est, et vanitas impiorum.
t VerisimUe est quod majores nostri ad gentiUs consuetudinis simiUtu-
dmem, quam primum accedentes, eos qui tanquam servatores UUs ftiissent,
apud se honore ad hunc modum afficere consueverunt.
X Vid. supra verba Agobardi.

328 op WORSHIPPING OF IMAGES.
him, and honourably mentioned by all writers, who im
pugn idolatrous innovations, and corruptions in the Church.
As for the time Baronius and the best chronologers affirm,
that it was held in the year of our Lord 305, in the time of
Marcellus I., and was consequently more ancient than the first
most famous Council at Nice ; if to this Council the Jesuit
oppose one of Constantinople, the other at Rorae under Gregory
III., and the third at Nice in favour of iraages : we in like
manner oppose to those idolatrous and heretical, many CouncUs
of better note, condemning image-worship, as namely the
Council of Constantinople, held in the year 754, and another
celebrated there in the year 814, and a third at Frankfort in
the year 794, and a fourth at Paris under Ludovicus in the
year 824, together vrith the book of Charles the Great, and the
Epistle of the English bishops penned by Alcuinus, and
mentioned by Hoveden in his story of England, and many
other tractates of faraous writers of England and France, who
professedly impugned and refuted the decrees of the second
Council at Nice, estabUshing image-worship. Yea, but saith
the Jesuit, the Canon of ElUberis shooteth not home to the
point in question, for "it forbiddeth not pictures absolutely in
churches, but only painting thera on the walls." I reply first,
that the Council forbiddeth pictures in churches absolutely,
the express words of the Canon are placuit in ecclesid picturas
esse non debere, " it seeraed good to the Council, that pictures
should not be in churches ;" whereof the nineteen Fathers
present at that Synod render this reason, ne quod coUitur in
parietibus depingatur, " lest that which is worshipped should
be painted on the walls." Secondly, I reply if the Council of
ElUberis, as the Jesuit granteth, forbiddeth any image to be
painted on the church-walls, why do Papists everywhere in,
their churches at this day paint images on the walls?
Yea, bnt the Jesuit addeth, who is best at a dead lift, that we
are besides the matter, in producing the canon of this CouncU
against images, which was raade in honour of thera, si crederh
fas est. For the Council, saith the Jesuit, forbade paintuig
images on the " walls of the church, because they thought
not the walls a place convenient, lest the plaster breaking off
in sorae places, they might become deformed, and so con
temptible." Whereunto I rejoin, first, that if the CouncU did
this out of honour to images, why doth their learned bishop
Canus so severely tax this decree,* terming it not only a fooUsh,,
* Canus loc. theol. non modo imprudenter, sed et impie decretum.

OP WORSHIPPING OP IMAGES. 329
but an impious canon ? Secondly, if the Council made this
decree out .of honour to images ; why do not all Papists,
who stand so much for the honour and worship of images,
obey this decree, and deface all images that are painted on
church-walls ? Thirdly, if it be an honour to iraages to be
removed out of aU churches, according to the purport of this
decree in the Jesuit's understanding, then the Reformed
Churches may justly be thought to have shewed the most
respect, and done the greatest honour to images of all other,
by cashiering them out of their churches, pra amore ex-
cluserunt foras ; no doubt " out of love they shut them out of
doors." Fourthly, this reason taken from plaster breaking
needeth a plasterer to make it whole, for if for this reason
images may not be painted on walls, for fear of being defaced
by weather or the plaster breaking : by the like reason they
should not be painted on cloth, or upon board, because they
are in Uke manner subject there to be soUed, razed, stolen
away, or many other ways to be injured.
To the thirteenth. The Jesuit sueth a duplex querela against
the Knight concerning Valence the emperor ; first, because
he styleth him a good emperor ; next, because he ranketh him
vtith Theodosius as copartner with hira in the erapire, whereas
Valence was kiUed twenty-three years before Theodosius was
bom. Against his first quarrel I need plead nothing, because
Valence is not so styled by the Knight in the last corrected
edition of Via Tuta. If the Knight had so styled hira in any
former edition, he might have vouched a good author for it,
namely Baptista Egnatius,* who speaking of Valence, and his
brother Valentinian saith, Digni imperio fratres, et inter bonos
referendi, "they were worthy the empire, and to be ranked
among good princes, saving that Valence was soraewhat
blemished by being seduced in judgment by the Arians ;"f as
also was Constantius the emperor ; and yet Gregory Nazianzen
commendeth him for a " religious prince, that much promoted
the affairs of the Christians against the heathen :" and for the
blot of error in his judgment he lays the blame ofit "upon
the subtle wits of the Arian heretics, who put tricks upon
that otherways good emperor." For the second quarrel he
picks, it is not worth a straw. For though Valence and Theo
dosius Uved not together, yet they might both enact the same
law. Valence might first make it, and after Theodosius con-
• Bapt, in Chron. t Invect. in JuUan.

330 OP WORSHIPPING OP IMAGES.
firm and rerive it, as King James hath rerived many laws made
by Queen Elizabeth, and other her predecessors, though they
never reigned together in this kingdom ; howsoever if there
were any error in relating this law out of the Code as the
Jesuit pretendeth, he ought to pluck Petrus Crinitus by the
beard for it ; for the Knight quoteth not the Code or Digests
for this law, but Petrus Crinitus, De honestd disdplind, I. 9,
c. 9, where he may find the precise words alleged by the
Knight, unless peradventure his Petrus Crinitus hath felt;the
razor of the Popish Inquisition, and if so, let him look to more
ancient editions of Crinitus, quoted by the author of the
EngUsh HomiUes, and Zanchius* in his Comment upon the se
cond Commandment, where this golden lock of Petrus Crinitus
is not cut off. For what Timon spake concerning the editions
of Homer, may be said of Crinitus and other Romish authors,
the most correct copies are those that were never corrected.f
To the fourteenth. The Jesuit should have said a PauUan
heretic, for Clemangis and Wickliffe profess vrith Paul, Acts
xxiv. 14. "That after the way which they (the Papists) call
heresy, they so worship the God of their fathers in spirit and
truth, that they believe all things written in the Law and the
Prophets;" and nothing as necessary to salvation, which, is
not written in them. It is true, Wickliffe was condemned for
an heretic : but it was many years after his death, when he
could not plead for himself : and the Council which condemned
him was a perjured and a condemned Council, not only in the
judgments of Protestants, but also ingenuous Papists ; for in
that CouncU three Popes were deposed, and a fourth chosen,
Martin V., Huss and Jerome of Prague, contrary to the
safe-conduct, sent them under seal of the emperor Sigismund,
were burnt to death, and their ashes thrown in the river. Now
as it is an honour laudari d, laudato, to be condemned by men
that themselves deserve commendation : so it is no disgrace
or disparagement at all damnari a damnato, to be condemned
hy a Council J which is condemned, and reproved itself even hy
* Zanch. in prsec. 2. Sed Petrus Crinitus scribit aperte se vidisse legem
ipsam in antiquissimis codicib. quse simpliciter habebat, ne pingeretur
nuUa mentione soU, aut marmorum humi positorum facta.
f Ei TOV dpxaioig dvriypd^oig ivTvyxavoi, Kai /ii] ToXg ijiri
StopQopievoig. X BeUar. de ConcU. c. 7. ConciUum Coustantiense quantum ad primas
Sessiones ubi definit concUium esse supra Papam reprobatum est, in con
cilio Florentine, et Laterananensi ultimo.

OP WORSHIPPING OP IMAGES. 331
the Roman Church, at least in the first sessions of it. And
such as are the first-fruits, such is the whole lump.
To the fifteenth. All the Jesuit's geese are swans, but our
Dircsean swans vrith him are no better than geese, antiquum
obtinet ; this was just the fashion of the ancient heretics, the
Gnostics, and the Donatists, if any came over to their side, he
was presently cried up for a man of singular parts and virtues,
hut if he returned to the bosom of the Church, he was cried
down for a weather-cock, or a tressis agaso. It was well, saith
St. Augustine, for Maximianus and Primianus, that they fell
to the Donatist's sect, whereby presently they gained the repu
tation of great clerks and prirae men, whereas othervrise if they
had kept their old station, Maximianus would have been held
Minimianus, and Primianus Postremianus : but let me tell the
Jesuit that how much soever he sUghteth Cassander, Erasmus,
and WiceUus : that the worst of them in the time when he
lived, was of better account than J. R. or LeomeUus, or Daniel
a Jesu. As for grarity and wisdom, he cometh far short of
Cassander ; for zeal and integrity, of Wicelius ; so if we speak
of all kind of learning, he is not worthy to carry Erasmus's
hooks after him ;
" Dispeream, si tu matulam praebere Mamurrae dignus es."
But I spare bim in this kind, because for his impudency and
ignorance : two Sorbon Doctors, Aurelius and Lallier, have
discipUned hira to the purpose, and I wUl be loth savire in
plagas et vulnera. Yea, but some of these men's works are
marked in the Roman Index, saith the Jesuit, they are so in
deed to the eternal praise of their ingenuity ; and to the ever
lasting infamy of the Romish inquisitors' cruelty, who so deal
with the witnesses of truth, as Pope Sergius did with Formosus
his predecessor after his death ; they mangle and deface them,
cutting off their thumbs and fingers wherewith they testified
and signed the truth in their writings.
To the sixteenth. In this paragraph the Jesuit is totis in
fermento : it wonderfuUy transporteth hira, and putteth him
in a cold sweat, that the Knight should say out of Cheranitius
that the second Synod of Nice, in which image worship was
estabUshed, was condemned in the CouncU of Frankfort, held
in the year of our Lord 794. "The Magdeburgians (saith
he), and other your own authors affirm, that that very Council
of Frankfort did say an anathema to aU'such as deface images ;
is not this then abominable falsehood in your friend Ohem-

332 OF WORSHIPPING OF IMAGES.
nitius to cite, nay, forge it against images, and in you to fol
low him in it ?"* ne Savi magne Sacerdos : let not the Jesuit
lay about hira so furiously, lest peradventure he lend a blow to
his best friends, for besides other historians of good note,
Hincmarus archbishop of Rheiras, whom himself calleth a
Catholic indeed ; nay, and Cardinal Bellarraine himself also,
og apiiTTog ivi orparw tv-^^erai eivai, saith as rauch as Chem
nitius or the Knight, to wit, " that the Council of Nice was
conderaned in the Council of Frankfort ;"f neither doth the
anathema pronounced in that Council against such as de
face images, fall upon us who fight not against images, as the
Inconomachi did, but against image-worship, as that Council
of Frankfort doth.
To the seventeenth. The words of Poiydore VirgU are these :
" Let us now speak of the worship of images, which not only
those which were ignorant of our reUgion, but as St. Jerome
testifieth, almost all the ancient holy Fathers condemned for
fear of idolatry ."{ To this allegation the Jesuit saith, " That
Poiydore is to be understood of the Fathers of the Old Testa
ment only." Although Poiydore hath not the word Old Tes
tament, but ancient Fathers and saints, which style the Church
of Rome never attributed to any before Christ. But be it so,
let us take what he granteth ; we have then the testimony of
the true Church before Christ's incarnation against image-
worship ; and this is advantage enough, unless the Jesuit could
confront their judgment by Christ and his Apostles, or some
of the Fathers of the New Testament. Yet what if Poiydore
Virgil in that place nameth some of the Fathers in the New
Testament ? wiU not that stop the Jesuit's mouth ? read then
a little further in Poiydore, in the sarae chapter, courteous
reader, -and thou shalt meet with these words : " St. Gregory
• Pag. 308.
t Pag. 306. Hinoma. Rhem. advers. Hincma. Laudunens. c. 20. [p.
457. tom. 2. Lutet. Paris. 1645.] Graecorum pseudo-synodus destructa
est, et penitiis abdicata. Ado. Vien. in cron. setat. 6. pseudo-synodus
quam septimam Graeci appeUant pro imaginibus adorandis abdicati penitiis.
Idem habet Regino, ad. ann. 794. BeUarmine, Ub. de ConcU. c. 7. Con
cUium Francofordiense reprobatur, quantum ad alteram partem in qua
ex errore damnatur septima Synodus.
X De invent. 1. 6. c. 13. de simulacrorum cultu jam agamus quem non
modo nostrae reUgionis expertes, sed teste Hieronymo omnes ferJ veteres
sancti patres damnabant ob metum idololatriae. [p. 73, ut supra.]

OF WORSHIPPING OP IMAGES. 333
also reproveth Serenus the bishop of Marseilles for breaking
down images, and yet commendeth him in that he forbade the
worship of them."*
To the eighteenth. Peresius saith, "That there can be no
sound proof brought either out of Scripture, or tradition of
the Church, or common consent of Fathers, or determination
of a General Council, or any other effectual reason to persuade
a man, that the image of Christ and the saints are to be wor
shipped vrith the same adoration that the samplers are."f Is
this nothing against you ? then Aquinas, and in a manner
all the schoolmen, Ludoricus Parsemo, Bernardus, Piud,
Franciscus Petigianis, Petrus de Cabrera, Azotius, Lamas,
Rubio, Bustus, quoted by the Bishop of Ely in his reply
to Fisher, with divers others reckoned up by Bellarmine, 1. 2.
De imag. c. 20. were no Papists. For all the abovementioned
hold that opinion for catholic which Peresius condemneth.
To the nineteenth. The more we look into Agobardus, the
greater reason we have to make account of him : for first he
aUegeth the Council of ElUberis against setting up of images
UI churches : next he affirmeth that the ancients had pic
tures of saints painted or carved, ad recordandum non ad
colendum, " to remember the saints by them, not to worship
them." Lastly, he averreth, " that there is no example in all
the Scriptures or Fathers for adoration of images :" and what
doth or can any Protestant say more against the doctrine of
the Roman Church in this point, than this Agobardus doth,
whom tliis Jesuit canonizeth for a saint ? neither can he put
him off by saying, " that he speaketh against idol-worship, or
some abuse of iraages which crept in in his time ;" J for Bellar
mine, who better studied Agobardus than this Jesuit, in his
book of Ecclesiastical Writers, a.d. 820, in his censure of
Jonas bishop of Orleans, saith, "this author is to be read
with caution, because he was infected with the same opinion
' Divus quoque Gregorius Serenum episeopum MarsiUensem reprehen
dit quod imagines fregisset, et laudat qubd coU inhibuisset.
t L. de tradit. nuUum quod ego viderim, afierunt vaUdum fundamentum,
neque scripturas, neque traditionem ecclesiae, neque communem consensum
sanctorum, neque concUii generalis determinationem aUquam, nee etiam
rationem qu4 hoc efficaciter suaderi posset, scUicet imagines Christi, et sanc
torum adorari debere, eadem adoratione qua et res quas repraesentantur.
p. 242.
t Hie author caute legendus est, quoniam laborat eodem errore quo
Agobardus, et reUqui ejus aetatis GaUi, qui negabant sacris imaginibus ul-
lum deberi cultum religiosum.

334 OP WORSHIPPING OF IMAGES.
that Agobardus and other French bishops of that age were,
who deny any religious worship to be due to images."
To the twentieth. Sententias loquitur Carnifex ; this is
the first essay we heard from this Jesuit, but nothing to the
purpose, for we grant that things that are good in themselves,
and of a necessary and profitable use, are not to be taken
away for the abuse : but we deny that images in churches are
of that nature ; neither is his law-axiom universally true.
Utile per inutile non vitiatur, " That which is profitable is not
corrupted or made bad by that which is unprofitable." For
the brazen serpent in the wilderness was for a time utilia,
profitable, curing them that had been stung by the fiery ser
pent ; yet per inutile vitiabatur, it was corrupted and made
scandalous and unprofitable by the people's abusing it to idol
atry ; and if that image being a type of Christ, and set up hy
God's special command, was yet broken in pieces by good king
Hezekiah, after the people began to worship it ; how much
more ought those iraages to be knocked down and stamped to
powder, which are set lip in Popish churches against God's
commandment, and have been abused to idolatry above eight
hundred years in such a gross raanner, and especially by the
vulgar, that as Poiydore Virgil ingenuously confesseth," Many
of the ruder sort of them, magis iis fidunt quim Christo,
put more confidence in the image than Christ himself?"

335

Concerning Indulgences.
Spectacles, paragraph 8. h. page 319. usquead 345.
"The Knight himself granteth the use of giring indulgences,
to have been in the ancient Church, and that bishops had
power to grant them.
" Christ's merits lying in store for the need of all men, may
be fitly compared to a common treasure, and be called by that
name. So far forth then as those pardons were grounded upon
Christ's merits, or granted by appUcation of them to the peni
tent, there is no difference between theirs and ours.
" St. Paul forgave the incestuous Corinthian, not only in the
person of Christ, hut for their sake also ; which importeth, the
prayer and deserts of saints to have some place in the bestowing
of that indulgence ; and so likewise, it was the practice of the
Primitive Church : and what was this, but by applying the
superabundant merits in the one, to supply the want in the
other ?
"That the merits of martyrs were appUed to others, appear
eth by TertulUan, who being become now an heretic, did
reprehend that custom, saying, that a martyr's merits were
litde enough for himself, vrithout having any surplusage to
help others withal.
" Many a man continueth his great austerity of fasting,
watc'ning, praying, and other exercises of all rirtues, after he
hath obtained pardon for the fault itself, by hearty contrition
and by humble confession obtained also reraission of the tera
poral punishment, within the space of one, two, three, seven,
ten, or twelve years (for example sake) he then leading the same
life for twenty, thirty, forty, fifty, or sixty years, as many have
done ; what shall become of aU that satisfaction which is over
and above, for that sin or sins which he committed before ? It
doth not perish or pass without fruit, though not of hira, yet
of others : and if they he not appUed. presently, why may they
not then be said to lie in depodto, as money in a treasury ?
" Since all grant indulgences for the living, why not for the
dead, so long as they pertain to the communion of saints, and
have need thereof?
"The authority which the Knight citeth, to make indul-

336 op indulgences.
gences applied to the souls in purgatory to be ridiculous, out of
the old Sarura book of the hours of our Lady, doth not
raention purgatory, but only saith, that whosoever shall say
these and these prayers, shall gain so many thousand years of
pardon, which is no more for the dead than for the Uring
" It is false which the Knight averreth, that we give pardons
for thousands of years in purgatory after death. For we do
not so, neither do we understand those pardons, wherein are
mentioned such number of years so, as if men were without
those pardons, to remain so long in purgatory : but we under
stand those years according to the penitential canons, by which
many years penance were due for one sin, and many raen's sins
being both very grievous, and as a raan may say, vrithout
number, according to the account of the ancient penitential
canons, they raay soon araount to thousands of years, which,
though a raan cannot live to perform here in this world, nor
even in purgatory, for the length of time : yet he may in pur
gatory, in a few years space, nay, few months, or few weeks
space, suffer so much punishment as is answerable to all that
penance of many thousand of years, which a man should have
performed here, if he could have lived so long.
"The authors alleged by the Knight, against indulgences,
prove not more than we grant, that there is not so express
mention in Scriptures or ancient Fathers of them, as of many
other points, because there was not so much use of them in
those days.
" Though sorae Fathers mention them not, we prove the use
of them out of others more ancient, to wit, out of St. Cyprian,
and Tertullian, as you raay see in Bellarraine, lib. de indul. c, 3.
and besides them the authority of certain CouncUs as that of
Nice, Ancyra, and Laodicea.
" Though we had not either the testimony of these Fathers,
nor of those Councils, yet would not that foUow which the
Knight groundeth thereon, to vrit, that we want antiquity, and
consent of Fathers for them ; for it is a raost strong argument
of antiquity, that it is the practice of the CathoUc Church,
time out of mind, and of consent, that no man is found to
have spoken against them, but only known heretics, such as the
Waldenses,. who were the first impugners of indulgences.*

• In eontrarium est generalis consuetude et doctrina ecclesise quae con-
tineret falsitatem, nisi per indulgentiss dimitteretur aliquid de poena
peccatori debita.

OF INDULGENCES. 337
"Durand, whom the Knight allegeth in the first place,
having propounded the question, in 4. sent. dis. 20. q. 5. an
aliquid valeant indulgentia, after the manner of the schools,
putteth two arguments against them in the first place, and then
cometh with his arguments. Sed contra, agreeing expressly
with his conclusion. On the contrary, saith he, is the general
custom and doctrine of the Church, which should contain false
hood if something of the punishment due to a sinner should not
be forgiven by indulgences ; and presently after he nameth St.
Gregory, and saith of him, that he did institute indulgences at
the stations in Rome.*
" Alphonsus a Castro, though he confess the use of indul
gences not to have been so much in those ancient times as since ;
yet he aUoweth them so far, as to condemn any man for an
heretic that shaU deny them.
"The Knight prateth very freely of the Pope's selling
of indulgences, and bringing money to his own coffers by them :
but to that I need to make no other answer, but that it is
such riff-raff-stuff as their ministers are wont to eke out their
books, and sermons, without being able to shew any bull of Pope
or testimony of good author of any indulgence so granted.
"For the Knight's profane jest out of Guicciardine of playing
a game of tables for an indulgence, suppose that were true,
might not a man think you tell as good a tale of some Pro
testants, who in their pots have made so bold with Almighty
God himself, as to drink a health to him ; and were not this a
fine argument to prove that there is no God ?
" It is intolerable presumption in the Knight to take upon
him to censure so great a Council as that of Trent, Wherein
the whole flower ofthe Catholic Church, for leaming and sanc
tity, was gathered together, the splendour of which Council
was so great, that your night owl heretics durst not once appear,
though they were invited to go and corae freely, with all the
security they could vrish.
" Whereas the Knight saith it is a senseless and weak faith
that giveth assent to doctrine, as necessary to be believed,
which wanteth anthority out of Scriptures and consentof Fathers.
I answer, he knoweth not what he saith, for all the Fathers agree,
* De heresibus, 1. 8. tit. indulg. verum etsi pro indulgentiarum appro
batione sacrae scripturae testimonium apertum desit, non tamen ideo
contemnendae erunt quoniam ecclesiae catholicae usus a multis annornm cen.
turiis tantae est authoritatis, ut qui Ulam contemnat haereticus merito cen-
seatur. VOL. V. Z

338 OP INDULGENCES.
that there are many things which men are bound to believe
upon unwritten traditions, whose authority you may see in great
nuraber in BeUarmine.*
"The consent of doctors of the Catholic Church cannot
more err in one time than another, the authority of the Church,
and assistance of the Holy Ghost being always the same, no
less in one time than another, and TertuUian' s rule haring stUl
place, as weU in one age as another, that which is the same
amongst many, is not error but a tradition. f
" St. Paul thought, he answered sufficiently for the defence
of himself, and offence to his contentious enemy, when he said,
(1 Cor. xi.) 'If any man seem to be contentious, we have no
such custora, nor the churches of God.'
"It is false which the Knight again repeateth, that an ar
ticle of faith cannot be warrantable, without authority of
Scriptures, for faith is more ancient than Scripture ; to say
nothing of the times before Christ, faith was taught by Christ
himself without writing, as also by the Apostles after him, for
many years without any word written.
" As no less credit is to be given to the apostolical preaching
than writing, so no less credit is still to be given to their words,
delivered us by tradition, than by their writings ; the credit
and sense of the writings depending upon the same traditions.
" St. Augustine defendeth raany points of faith, either only
or chiefiy by tradition, and the practice of the Catholic Church ;
as single baptism against the Donatists, f consubstantiality of
the Son, the divinity of the Holy Ghost, and even unbegottenness
of the Father against the Arians, and the baptism of chUdren
against the Pelagians : to say nothing of prayer for the dead ;
observation of the feasts of Easter, Ascension, Whitsuntide, and
the like. Nay, this truth was so grounded with him, that he
accounted it most insolent madness to dispute against the com
mon opinion, and practice of the Catholic Church. In his
book ofthe Unity of the Church, he saith, that Christ heareth
witness of his Church ; and in his Tractates upon John, having
occasion to handle those words of St. Paul : ' If we, or an angel
from heaven,' &c., wherewith the Knight almost concludeth
• De verho Dei, 1. 4. c. 7.
t Tertull. de prescript, cap. 28. quod apud multos unum invenitur, non
est erratum sed traditum.
X De baptismo, 1. 2. u. 7. 1. 5. c.j25. cont. Maximin. 1. 3 . c. 3. et Epist.
174 de Genesi ad litteram. 1. 10. c. 23. 1. de cura pro mortuis. et Epist
118. de unit, eccles. c. 22. et tract. 98. in Johan.

ot INDULGENCES. 339
every section, he thus commenteth upon them, ' the Apostles
did not say, if any man preach more than ye have received : but
besides that which you have received, for if he should say, that
he should prejudicate, that is, go against hiraself, who coveted
to come to the Thessalonians, that he might supply that which
was wanting to their faith, but he that supplieth, addeth that
which was lacking, taketh not away that which was before :'
these are the saint's very words in that place, by which it is
plain, that he taketh the word prater, besides, not in that sense,
asto signify more than is written, as you would understand it, but
to signify the same that contra. St. Paul hiraself useth the
same word -irapa, para, besides, Rom. x-n. 17. for contra, and
yon in your own Bibles translate it so. ' I beseech you, bre
thren, mark them which cause dirisions contrary to the doctrine
which you have learned, and avoid them.' "
The Hammer.
As Erucius the accuser of Roscius Amerinus,* having little
to say against him, to fiU up the time, rehearsed a great part
of an invective which he had penned in former time against
another defendant : so the Jesuit here, failing in his proofs for
indulgences, (for which little or nothing can be said) to fill up the
section, transcribeth a discourse of his which he had formerly
penned, concerning the necessity of unwritten traditions, which
hath no affinity at aU with the title of this chapter " de Indul-
gentiis." In other paragraphs we find him distracted, and
raving ; but in this he turneth vagrant, and therefore I am to
foUow him with a whip, as the law in this case provideth.
Touching the point itself of indulgences, which Rivet fitly
termeth " emalgences" but the Jesuit the " Church's treasury :"
whosoever relieth upon the superabundant merits and satisfac
tion of saints for his absolution, for his temporal punishment
of sin after this life, shaU find according to the Greek proverb
Qr}aavpol cLvdpdicEg instead of treasure, " glovring coals heaped
upon his head in hell."f For neither are there any raerits or
superabundant satisfactions of saints, Christ saying, " when you
have done all, you are unprofitable servants ;"% nor were there
any, could they be applied or imputed to any other men,§
the Apostle teaching that "every man shall receive according

* Cic. pro Rose. Amer.
t Eras. Adag. Thesauri Carbones.
t Luke xvu. 10. § 2 Cor. v. 10.
z 2

340 of INDULGENCES.
to that which himself hath done in his body, whether it be^
good or evil ;"* nor hath the Pope any more power to dis
pose of this treasury for the remission of sins ; our Sariour,.,
Matth. xviU. 18, and John xx. 23, conferring the sarae power
of reraitting sins upon all the Apostles which he promised to
St. Peter, Matth. xvi. Neither, if the Pope had any special
power of granting indulgences, could it extend to the souls in
purgatory, quia non sunt de foro Papa, because they are not
subject to the Pope's court, as Gerson rightly concludeth.f
Neither lastly, can it be proved, that there is any purgatory
fire for souls after this life, St, JohnJ expressly aflnrraing, that
" the blood of Christ purgeth us frora all our sins." The fire,
therefore, of purgatory is rightly termed chymerica and chy-
mica, chiraerical and chemical; chimerical, because a mere
fiction ; and chemical, because by means of this fire they extract
much gold. The Apostle saith,§ " There is no condemnation
to thera that are in Christ Jesus." If no condemnation, no
punishment, eternal or temporal. The Prophet saith, H "He
will cast our sins into the depth of the sea," surely there is
no fire to purge them: if we repent us of our sins, God pro
miseth us that they shall be remembered no more ;^ if they
shall not be so much as raentioned, surely they shall not be
sentenced to be punished with fire, either temporal or eternal.
" In that tirae (saith the Lord) ** the iniquity of Israel shaU he
sought for, and there shall be none, and the sins of Judah, and
they shall not be found, for I will pardon them whom I re
serve :" from which text we thus argue. All their sins whom
God pardoneth, shall be found no more, if found no morey then
to be purged no more, especially after this life. Where there
is no spot, there needs no purging or cleansing, but in the
souls of all beUevers there, reraains no spot, as Bellarmine him
self confesseth,ff shaping this answer to our objection, out of
St. John, " That the blood of Christ purgeth us frora aU sin,"
the Apostle speaketh of the remission of the fault which pro
perly begets a spot in the soul, for it is the spot which is taken
away by washing. When we say that Christ's merits are
» 2 Cor. xi. 15. t Serm. 2. de defunct. 9. 9.
t I John i. 7. § Rom. viU. 1. || Micah vii. 18. ,
f Ezek. xviu. 22. ** Jerem. 50. 20.
tt L. 2. de Indul. c. 3. Cum dicimus ex sancto Johanne quod sanguis
Jesu Christi purgat nos ab omni peccato, respondet Apostolum loqui de
remissione culpae quae maculam proprie gignit iu anima, macula enim est
q uje ablutione tolUtur, non poena quae debitorem non sordidum facit.

OF INDULGENCES. 341
iipplied to us, our adversaries jeer at us, holding it for a most
absurd doctrine, that the merits of one should be imputed to
another : and yet what they deny to Christ, they attribute to
saints: that which they deny to God, they attribute to the
Pope : they wUl by no means hear that God imputeth to us
the merits and sufferings of his Son, although the Scripture is
express for it : and yet they teach that the merits and satisfac
tions of saints by the Pope, may be applied to us, and that
they satisfy for our temporal punishments. But to leave fur
ther prosecution of the point in general, and to grapple with
the Jesuit in the ensuing particulars.
To the first. The Jesuit playeth the sophister, aud fain
would deceive the simple reader with the ambiguity of the
word indulgence, which the Knight accurately distinguisheth ;
and sheweth, that the indulgences now granted by the Pope,
are no more Uke the indulgences in use in the Primitive Church
than an apple is like to a nut. The indulgences whereof we
read in the ancient Fathers, were mitigations of some censures
of the Church, before inflicted on the living for their amend
ment : these are relaxations from satisfactory pains in purga
tory flames after this hfe. After which, notvrithstanding, as
St. Cyprian truly informeth Demetrian,* " there remaineth no
place for repentance, no effect of satisfaction, here eternal life
is either gained or lost."
To the second. As the Jesuit doth sometimes answer to
that which we object not, so he oft proveth that we deny not.
We attribute more to Christ's merits than any Romanist doth ;
for we teach, that they are a treasure of infinite value, abun
dantly sufficient, without the addition of any saint's merits to
them, to discharge the infinite debt of all mankind : to release
aU who by faith apply them to themselves, from all temporal
as weU as eternal punishment. We profess with that religious
divine, Effudo justi sanguinis Christi tam dives fuit ad pre
tium, ut d universitas captivorum redemtorum suam crederet,
nullum diaboli vincula retinerent : "The effusion of Christ's
righteous blood is so rich in price, that if all the captives did
beUeve in their Redeemer, the devU's bands could hold none."
And in very deed, this is one of our mainest exceptions against
the Roman Church, that they infinitely wrong the infinite
bounty of our Redeemer, by going about, as it were, to eke
* Cyp. ad Demet. postquam hinc eicessam est nuUus datur penitentiae
locus, nuUus satisfactionis effectus.

342 or INDULGENCES.
out his merits by the excrescency and superabundancy of saint/
satisfactions. What they arrogate to saints in this kind, they
derogate from our Saviour ; we acknowledge his merits to be a
rich treasure, containing in it many millions of pure gold;
whereunto, to add the sufferings of any saints or martyrs,
were no better than to take away pure gold, and instead there
of (to fill up the room not the sum) to lay a few brass tokens.
This seemed so absurd to some of the acutest schoolmen, as
by name, Durandus a Sancto Portiano,* and Johannes de
Mayro, that they excluded aU saints' satisfactions out of this
treasury: their reasons are specially these : " Nothing needeth,
or indeed can be added to that which is of infinite value, hut
such are Christ's merits and sufferings." Secondly, the saints
are already abundantly rewarded, and that far above their de
sert, as the Apostle witnesseth, Rom. viii. 18, "I account, that
the afflictions of this present life are not worthy the glory
which shall be revealed:" and 2 Cor. iv. 17, " Our light
affliction, which is but for a moment, worketh for us a far
more exceeding and eternal weight of glory." Wherefore, tbe
saints' sufferings being so fully recompensed already, cannot
help towards the expiation of the sins of others. T'o which
point, Angelus de Clavatio, Verbo Indulg. numero 9.f " I
hold (saith he) vrith Francis Mayro, in his Treatise of Indul
gences, that, forasmuch as the merits of saints are rewarded of
God beyond their merit, and thereby the treasure of them is
exhausted, that pardons are only given for the merit of Christ
and his passion : the least drop of whose blood, or sweat,
would have been sufficient to expiate all the sins that evOr
have been or shall be comraitted." Thirdly, J " The intention
of him that meriteth, is most necessary required to this, that
the fruit or reward of his raerit redound to another : but, sup
posing that the saints were so rich in merits and sufferings,
• Durand. in 4. sent. dist. 20. q. 3. [col. cccci. Paris. 1608.]
t Ego teneo cum Francisco de Mayro in tractate de indulg. quod cum
merita sanctorum sint ultra condignum remunerata a Deo, et sic exhausta
quod solum dantur (indulgentiae) ex merito Christi et passionis ejus, cujus
minima gutta sanguinis vel sudoris sufficeret ad expiatiorem omnium pec
catorum quiB unquam fuerunt perpetrata aut perpetrabuntur.
X Durand. in 4. sent. dist. 20. q. 3. [col. cocci. Paris, ut supra.] Quia
intentia merentis est necessaria ad hoc quod fructus seu intensio merentis
redundet in alterum sic enim fructus meriti passionis Christi in nos redun-
dat ex ejus epressa intentione quod autem intentio quorumcunque sancto
rum fuerit fructum passionum suarum in nos transferre, nulla historia
docet.

OF INDULGENCES. 343
that they had any to bestow upon others, yet it cannot be
proved, that the saints had ever any such intention to transfer
the fruit of their passions upon others." . Fourthly, if the
saints' sufferings could expiate our sins, the saints might be
accounted our redeemers, which Aquinas himself blushed to
affirm, and therefore resolveth the quite contrary:* "The
sufferings of saints profit the Church, not by way of redemp
tion, but by way of example."
To the third. The instance is not to the purpose : for the
Corinthian whose punishment St. Paul released was alive ;
our question is of indulgences, releasing souls after death.
Secondly, the incestuous Corinthian was excommunicated, and
thereby excluded for the tirae frora the coramnnion of saints :
our question is of those that died reconciled to the Church in
the state of grace, whether they by the Pope's indulgence, may
receive ought out of the treasury of saints' sufferings, to pur
chase their freedom from purgatory, or at least, mitigation of
their pains there ? Thirdly, the indulgence St. Paul granted
the Corinthian, was the releasing the sentence of excommuni
cation, not abating flames of purgatory. Fourthly, St. Paul
condescended more wUUngly to grant that excommunicate
Corinthian his absolution, for the earnest prayers and entreaty
of some of his neighbours and friends : he did not impute the
sufferings or merits of his fiiends unto him, and in that con
sideration absolved him. These things, therefore, agree as
weU as harp and harrow, to absolve the Uring from sentence
of excommunication, at the suit or request of persons that have
weU deserved of the Church, or have a special interest in our
love : and to release the dead out of purgatory, by imputing
the surplusage of another raan's merits and satisfactions unto
him. To the fourth. The Jesuit might have learned of Dr.
Francis White, in his Reply to Fisher the Jesuit, from whom
he borrowed this objection, an answer thereunto : or, if he
thought much to learn of him, he might have been beholden
to his own Pamelius, so far, as to inform him, that the indul
gences which Tertullian impugned, were not such as we treat
of, but the same whereof St. Cyprian speaketh,f to vrit, a re
laxation of canonical censures, and penance to adulterers and
• Aquin. sum. part. 3. q. 48. art. 2. Passiones sanctorum proficiunt ec
clesiae non quidem per modum redemtionis, sed per modum exempli.
t Ep. 10,11,12.

344 OP INDULGENCES.
other notorious sinners upon the request of martyrs, being in
prison and yet alive. Now it seemed to this Father to be un
just and unfitting, both that the martyrs in such cases should
be entreaters, and that the Church should grant absolution to
• such persons, or mitigate the censures most justly imposed
upon them. Whether Tertullian in this were in the right or
not, it makes nothing for the Jesuit, or against us, for he
speaketh of living martyrs and not dead : of forgiving the
crime itself, not only the temporal punishment, and that m
this life, not in purgatory. As this is one of the most imper
tinent allegations in his book, so he handles it as strangely aud
absurdly ; for first, he discrediteth and disableth his witness,
by branding him with the note of an heretic, and then he
produceth hira.
To the fifth. What rope of sands hath the Jesuit here
twisted; first, he can never prove that any raan can fully
satisfy for the least sin committed against the infinite majesty
of God, much less by any penance he can endure, though
never so long, satisfy over and above as he speaketh. Secondly,
the continuance of his penance, if it be done in true humility
and sincerity, shaU not be without fruit to hiraself, for it shall
be a means to mortify his fleshly lusts, and prevent future
sins, and through faith in Christ, to obtain a greater reward
in heaven. Thirdly, had the saints any such surplusage of
merits, and were there nothing allowed to themselves for it
here or hereafter : yet could not these their merits be commu
nicated to others for their behoof, because God hath set it
down in his law expressly,* that " as the sin of the sinner, so
the righteousness of the righteous shall be upon himself."
To the Jesuits query therefore : " Why may not the overplus
of their sufferings lie in depodto as money in a treasury, for
the benefit of others ?" I answer briefly, because there is no
such money, no such treasury, nor order from the master of
the house, to lay up such supposed money in such an imagi
nary treasury, as it were in a bank, for the benefit of others.
Do we say this only, do not the Scriptures and the Fathers
say the same? Doth not Job demand,t "How should raan
be just with God ? if he contend with him, he cannot answer
him one for a thousand." Doth not Darid ?{ "Who knoweth
how oft he offendeth ?" Doth not Solomon ?§ " Who can say,
* Ezek. xviii. 20. t Job ix. 3.
X Psalm xix. 12. ^ Prov. xx. 9.

OF INDULGENCES. 345
Ihave made my heart clean? I am pure from my sin."
Doth not Isaiah ingenuously confess ?* " We are aU as an
unclean thing, and aU our righteousnes is as filthy rags ;" and
St. James,f " In many things we offend all;" and after him
St. Basil,J " We are not angels, but men, we fall and rise
again, and that oftentimes in one and the selfsame hour."
And Ambrose, § "Every one of us how often do we sin? every
hour." And most fully of aU, St. Bernard, |1 "Who dare
gruntle from henceforth, saying, we labour too much, we fast
too much, we watch too much, seeing that a man cannot an
swer the thousandth, nay, not the least part of his debt."
And again, commenting upon those words, Matth. xxv. 8,
" Give us of your oil ; a foolish petition, the righteous shall
scarce be saved, the oil of their owp righteousness hardly suf
ficeth the saints to salvation, how much less will it serve
themselves and their neighbours."^
To the sixth. The reason is not aUke, for indulgences for
the Uring are the releasing of ecclesiastical censures inflicted
upon their persons, which undoubtedly the bishops have power
to mitigate upon the submission of the party, whereof they
can take notice : which can have no place in the souls of the
deceased, as the Church hath no power to enjoin them penance
for their misdemeanour, so neither to take it off : for as the
Jesuit himself confesseth, the "Pope is no superior in respect
ofthe souls in purgatory, nor are they under his power."**
Here by the way, let the reader observe how the Jesuit un
wittingly striketh a blow at the Pope's triple crown. For if
the souls in purgatory are none of his subjects, where is his
third kingdom ? Why should he wear a triple crown, if he
may not bear his sword in purgatory ? The word Mysterium
anciently engraven upon the Pope's mitre, was wont to be thus
• Isaiah Ixiv. 6. t James ui. 2.
} Bas. 1. de penit. non AngeH sumus sed homines, et cadimus et resur-
gimus, idque saepius eadem hora.
% Ambros. Apol. David, c. 2. unusquisque nostrum per singulas horas
quam multa deUnquit. [p. 677. tom. 1. Paris. 1686.]
II .Bernard, de quadrup. Debit quis ampUus grunniet dicens nimium la-
boramus, nimium jejnnamus, nimium vigUamus, cum nee miUessime nee
minime parti debitorum suorum quis valeat respondere.
f Serm. de virgin. Stulta petitio, vix Justus salvabitur, vix Sanctis jus-
titise suae oleum sufficet ad salutem, quantb minus et sibi et proximis.
** Page 328. Absolution is a juridical act to be performed by a supe
rior and judge towards an inferior and a being subject under his power,
whichthe souls iu purgatory are not in respect of the Pope.

346 OF INDULGENCES.
declared, that the three crowns compassing it, signify the
"rule he bears in heaven, earth, and purgatory;" but if he
hath of late lost that kingdom, and is not now as the Jesuit
saith, "superior to the souls that fry in purgatory," what
power hath he to mitigate their fine, or release their mulct, or
abate their fire ? much less wholly absolve them from the guilt
of teraporal punishraent there in toto ? As for that he
addeth, concerning coramnnion of saints, it yields no sup
port at all to his cause : for the coraraunion of saints, which
all Christians believe, is partly in the blessings of this life,
partly in the use of spiritual graces, whereby they pray
one for another, admonish, instruct, and comfort one the
other; this communion no way extendeth to inward habits,
as faith, hope, and charity, nor to outward penal sufferings,
which can be imparted to no other, as may be most eridently
deduced out of Scriptures and the joint testimonies of the
ancient Fathers. First, therefore we say, that the saints have
no superabundance of merits or satisfactions, as I have proved
before : next, that admitting they had any, they cannot dis
pose of them to others, for every " one shall bear his own bur
dens, every one shall receive the things done in his body, ac
cording to that he hath done, whether it be good or bad," not
according to that which he hath done or suffered in the body
of another. The wise virgins said to the foolish that begged
of thera oU to fill their laraps, " Not so, lest there be not
enoughfor us and for you;" "the righteousness ofthe righteous
shall be upon hira, and the wickedness of the vricked shaU be
upon hira,"* Ezek. xviii. 20. "Who ever (saith TertuUian)
satisfied by another raan's death, his own death, but only the
Son of God : therefore thou, who iraitatest hira in forgiring
sins, if thou hast sinned in nothing thyself, I pray thee suffer
for me ; but if thou art a sinner as I am, how will the oil of
thy little lamp suffice for thee and for rae ?" If TertuUian's
coin be not current, I am sure St. Augustine and St. Leo's is.
" Although (saith St. Augustine) brethren die for their bre
thren, yet the blood of no raartyr was ever shed for the re
mission of their brother's sins."f For, as St. Leo testifieth,
• Gal. vi. 5. de pudicit. c. 22. Quis alienam mortem sua solvet nisi
solus filius Dei, proinde qui iUum emularis donando delicta si nihil ipse
deliquisti plane patere pro me si vero peccatores, quomodo oleum faculae
tuae suffieere tibi et milii poterit.
+ In Johan. tract. 14. Et si fratres pro fratribus moriantur, tamen in
fraternorum peccatorum remissione nuUius sanguis martyris funditur.

OP INDULGENCES. 347
"The righteous have received, they have not given crowns:
from the fortitude of true believers, we receive examples of
patience, not gifts of righteousness. For their death was sin
gular ; neither did any of thera by it discharge the death of
another ; the Head hath satisfied for the members, and the
satisfaction of one is imputed to all."* Mark, he saith of one,
not of more, and the Head satisfied for the members, not the
" members one for another."
To the seventh. I freely subscribe to the conclusion, and
believe vrithout any scruple, that the fifty-six thousand years
of pardon granted by the Pope, to everyone that shall say
seven prayers before the crucifix, and seven Pater-nosters, and
seven Ave Maries, is no more for the dead than the living.
For done to such an intent, neither are the better for it, neither
the Uring nor the dead are gainers, but only the Pope hiraself
and his agents, who sell paper and lead at a dearer rate than
any merchant or stationer in Christendom. Yet, by the
Jesuit's leave, Pope Gregory granting fourteen thousand years
of pardon, and Nicholas I. as many, and Sixtus IV. twice as
many, which make up the full number of fifty-six thousand ;
must needs be thought to intend benefit to the souls in purga
tory, or in heU : unless you will make the Pope to be so absurd
as to suppose that any were to live upon earth so many thou
sand years, which had been an error fifty-five thousand times
worse than the error of the Millenaries. For they taught that
the saints should Uve a thousand years with Christ on earth :
but these, that sinners should live in durance here, or in pur
gatory fifty, six thousand years, which is fifty thousand years
longer than by aU computations the world hath, or as most
think, shall last.
To the eighth. What Scripture or tradition hath the
Jesuit for this his incredible paradox 1 If we should grant
him snch a purgatory as he desires, which no raan yet could
find either in the map of this world, or in the table of holy
Scriptures : yet it is impossible to defend vrith any probability
this position of his, that in few weeks space a soul might
suffer punishment answerable to the penance of many thousand
* Leo ep. ad Palest. Accepere justi non dedere coronas, et de fortitu-
dine fideUum nata sunt exempla patientiae non dona justitiae singulares,
quippe eomm mortes fuerunt, nee aiterius quisquam debitum suo sine per-
solvit. Bernard, ep. 198. cont. Abelard. Satisfactio unius omnibus im-
putatur sicut omnium peccata iUe unus portavit, nee alter invenietur qui
fore fecit, alter qui satisfecit, satisfecit ergo caput pro membris.

348 OP INDULGENCES.
years. For, the learned Roraanists generally accord that pur
gatory fire differeth little from hell, but in time; that the one
is eternal, the other temporal : they beUeve it to equalise, or
rather exceed any fiery torment on earth. How then can they
imagine so much fuel to be laid on that fire, and the torments
in it so improved, that a man may suffer so much punishment
in a few weeks, which raay weigh down, or bear scale with
the penance of fifty-six thousand years : or if the torments
could be so increased, what soul would be able to bear them
for those few weeks, nay rather a few hours ?
To the ninth. The authors alleged by the Knight, namely,
Durand, Sylvester Prierias, Major, Fisher bishop of Rochester,
Alphonsus a Castro, Antoninus, Cajetan and Bellarmine,
speak not, as the Jesuit would have it, comparatively, hut
positively. Durand saith,* " The Scriptures speak not ex
pressly of indulgences, neither the Fathers, Augustine, Hilary,
Ambrose, Jerome," &c. Sylvester Prierias affirmeth,f that
" Pardons have not been known to us by the authority of
Scriptures, but by the authority of the Church of Rome and
the Popes." Fisher bishop of Rochester confesseth,J that
"of purgatory there is little or no mention amongst the
ancient Fathers, and that as long as purgatory was not cared
for, there was no man sought for pardons : since purgatory
therefore hath been so lately known and received of the whole
Church, who can now wonder concerning indulgences ?" And
here Master Flood is at a stand, his flumen is turned into
stagnum ; for having made offer to answer Durand, and find
ing that his answer would not hold, his heart failed him, and
he durst not venture to shape any answer at all to the authors
last mentioned, namely, Alphonsus a Castro, whose words
are : " There is nothing in Scripture less opened, or whereof
the ancient Fathers have less written, than of indulgences ; and
• Durand. 4. sent. dist. 20. q. 3. [fol. cccci. Paris. 1508] de indulgen-
tUs, pauca dici possum per certitudiuem, quia nee scriptura expresse de
Us loquitur, sancti etiam patres Ambrosius, Hilarius, etc. minime loquutur
de indulgentiis.
t Prierias, cont. Luth. de Indul. Indulgentiae authoritate scripturse non
intuere nobis sed authoritate ecclesiae et Romanorum Pontificum. Major.
in 4. sent. dist. 2. q. 2. Difficile est modum indulgentiarum fundare au-
thentice in scriptural sacra.
X Roffensis, artic. 18. cont. Luther, Quamdiii nulla fuerat de purgatoria
cura nemo quaesivit indulgentias, nam ex illo pendet omnis indulgentiarum
estioaatio ceperunt igitur indulgentias postquam ad purgatorii cruciatus ali-
quanditi trepidatum erat.

OF INDULGENCES. 34!)
it seemeth the use of them came but lately into the Church :
there is seldom any mention of transubstantiation among the
ancients, almost none of purgatory. What marvel then if it
so faU out with indulgences that there should be no mention
of them by the ancients?"* Antoninus; "There is not any
express testimony for proof of indulgences either in Scriptures
or in the writings of the ancient Fathers."f Cajetan ; " There
is no authority of Scriptures or ancient Fathers, Greek or
Latin, that bringeth the original of indulgences to our know-
ledge."J BeUarmine ; " It is not to be wondered if we have
not many ancient authors which make mention of indulgences;
for, many things are retained in the Church only by use and
custom, vrithout writing." § See how the Romanists second
one the other : BeUarmine saith, " That not many ancient
authors make mention of indulgences." Cajetan and Anto-
pinus say, " Not any." Durand saith, that " The Scriptures
speak not expressly of them." Prierias saith, " That they
speak not at all of them."
To the tenth. The indulgences those Fathers and Councils
speak of, have no more affinity with the pardons the Pope
seUeth now-a-days, than the rivers of Paradise have with Styx
or Avemos ; or Simon Peter with Simon Magus ; or Philip
the Apostle with PhUip king of Macedon, as I shewed
before. To the eleventh. The Jesuit hath neither proved the
practice of the Catholic Church, nor of the Roman, time out
of mind, for indulgences : hut only practices of later tiraes,
since manifold abuses crept into the Roman Church. As for
his negative argument, to wit, that "it is a strong evidence of
consent for indulgences, because none is found to have spoken
against them :" unless he otherwise qualify it, it vrill no more
prove purgatory, or the lawful use of indulgences, than it will
prove there is a commonwealth in Eutopia, or cities, or
* Alphon. de verbo Indulg. Harum usus in ecelesia videtur serd recep-
tiis, de Transubstantiatione rara in antiquis mentio de purgatorio fere
nulla, quid ergo mirum si ad hunc modum contigeret de indulgentUs ut
apud priscos nulla sit mentio ?
t Antonm. part. I. tit. 10. de indulgentUs nihil expresse habemus in
sacra scriptura aut etiam patrum scriptis.
t Cajet. opus. 15. 1. NuUa scriptura sacra nulla priscorum doctorum
graecorum aut latiuorum authoritas indulgentiarum ortum ad nostram de-
dnxit notitiam.
§ Bellar. de indulg. 1. I.e. 17. Neque mirum videri debet si authores
antiquiores non habemus, qui harum mentionem faciunt.

350 OP INDULGENCES.
countries in the moon, or many worlds ; because, peradventure
none is found to have spoken or written against them. And
for the Waldenses, that they were the first impugners of in
dulgences, is said by the Jesuit, but not proved ; much less,
that these Waldenses were known heretics. For they were
far from heresy, by the confession of their greatest adversary,
the inquisitor Rainerius :* " They live (saith he) justly before
men, and believe all things well concerning God, and aU the
articles contained in the Creed, Solummodo Romanam Ecclesiam
blasphemant et Clerum, only they speak evU of the Roman
Church and clergy."
To the twelfth. It was happy for Durand,f that he lived
before the Inquisition and Index Expurgatorius. For he
argueth so strongly agauist indulgences, saying (" that little
can be spoken of any certainty concerning them, because the
Scripture speaketh not expressly of them ; for what is spoken,.
(Matth. xvi.) to Peter, I will give thee the keys, and whatso
ever thou hindest on earth shall be bound in heaven ; is
understood, of the power given hira in the penitential court,
and cannot be understood of the bestowing of indulgences ; for
the holy Fathers, Arabrose, Hilary, Augustine, Jerome, speak
not at all of indulgences"), that his writings, if not his person,
would have been purged Ijy fire, if he had lived in these times:
yet, true it is, that haring argued strongly against indulgences,
and the Church treasury, so far as it consisteth of the merit of
saints, he bethought himself, and pro formd, allegeth to the
contrary, the custom and doctrine of the Church, meaning the
Roman Church ; whose lash he feared, if he should not have
given back that by wholesale, which he had taken away from
her by retail. It is true also, that he mentions indulgences at
the stations of Rome in the days of St. Gregory : but let it be
noted, that Gregory is without the compass of the primitive
times, and that he was interested in the cause ; for, purgatory
fires began to singe raen in his time, and thereupon indulgences
to be in request, which afterwards proved a staple commodity
to the see of Rome. Lastly, as Martial writeth of Lahulla,
• Cont. Wald. cap. 4.
t Durand. in 4. sent. dist. 2. q. 3. [fo. cccci. Paris. 1508.] Quod dictum
est Petro. Mat. 16. tibi dabo claves, &c. intelUgitur de potestate ei data in
foro poenitentiBe, de coUatione autem indulgentiarum non est quomodb
debeat intelUgi sancti enim. Ambrosius, HUarius, Augustinus, Hieroni-
mus, minime loquuntur de indulgentUs.

OF INDULGENCES. 351
it may be traly said of this Gregory, that he was the worst of
the good, and best ofthe bad Popes.*
To the thirteenth. The Knight, after Alphonsus, quoted
Antoninus, Cajetan, and Bellarmine, to prove the novelty of
indulgences, and that there is no ground for them in Scriptures,
or the writings of the ancient Fathers : to whom the Jesuit
answereth not a word; and here, the second time, he is
gravelled in this section. To Alphonsus he seemeth to say
something, but upon due examination as good as nothing : first
he falsifieth his words, saying, page 334, that Alphonsus con
fesseth the use of indulgences to be most ancient, and of many
hundred years standing ; whereas his words are not, that the
use of indulgences was most ancient, but that it was said " by
some, to be most ancient amongst the Romans : Apud Ro
manos vet-ustissimus pradicatur illarum usus ;" this pradicatur
is of no more credit than Pliny's fertur, or Solinus's aiunt.
For notwithstanding this report, Alphonsus resolves in that very
place, " It seems that the use of indulgences came but lately
into the Church." Secondly, the Jesuit forceth a wrong in
ference from Alphonsus's words. For albeit, he affirmeth that
indulgences are not to be contemned, because they have been in
use in the Church for some hundreds of years : yet he con
demneth not a man for an heretic that shall deny them, but
any one that shaU contemn the Church or despise her
authority : his words are Quoniam eccleda Catholica tanta
est authoritatis ut qui illam contemnat Hareticus meritb
censeatur, we say the same also, and the Scripture heareth us
out in it, " tell the Church, and if he refuse to hear the Church
let him be unto thee as a heathen or a publican,"f but what if
Alphonsus out of fear blows hot and cold with one brrath,
what is that to us ? He lived and died a professed Papist;, and
therefore what he writeth against Protestants, is Uttle to be
set by, but what he writeth against the Church of Rome whom
he had a mind to defend in aU things, and whose fee'd advocate
he was, must be thought to be drawn from him by eridence of
truth ; howsoever let it be noted that Alphonsus calleth not
him an heretic, who denieth indulgences, as the Knight doth,
hut who contemneth the Catholic Church, J which neither the
* Mart. Epig. de Lab. Non es crede mihi bonus : quid ergo ut verum
loquar optimus malomm Pisones Senecasque Memmiosque et Crispos
mihi redde sed priores fies protinus ultimus bonorum.
t Matth. xviii. 17.
X Vid. Rain. Thes. Romana ecclesia nee est CathoUca nee sanum mem
brum CathoUcae ecclesiae.

352 OF INDULGENCES.
Knight, nor any Protestant doth : we deny not, much less do
we contemn the authority of the Catholic Church. But we
deny that the Roman Church is the Catholic, or a sound
member thereof.
To the fourteenth. Our ministers do not like Flood, and
other Jesuits, bring muddy stuff in their sermons, out of
Petrus de Voragine, and the like fabulous authors : but what
they produce in this kind against the Pope for his base sale of
indulgences, and making merchandize of his ghostly power,
they prove out of good authors, grave historians, canonists,
and schoolmen, such as are the author of the lives of Popes,
and the book called Taxa camera Apostolica et Centum
granamina, together vrith Wescelius Croningensis, Guicciar
dine, Henricus de Gandavo, and Altisiodorensis. If Altisio-
dorensis's words are not plain enough, Summ. 1. 4. d. relap.
Dicunt quidam quod relaxatio non valeat quantum ecclesia
permittit, sed facit ut excitentur fideles ad dandum, et decipit
eos ecclesia ; " some say that the Pope's indulgence prevails
not so rauch as the Church promiseth, but that thereby mien
are stirred up to give more freely, and that therein the Church
deceiveth them ;" what say they to that note in Taxa camera
Apostolica,* " note diligently that such favours, to wit, in
dulgences are not granted to poor folk ; because they have not
wherewithal, they cannot "be comforted :" or that pregnant
phrase of Matthew Paris,f " that Christ's blood alone though
it be all sufficient to save souls, yet the same vrithout saintly
satisfaction applied by the Pope, is not sufficient to impregnate
his hoUness's coffers." If the Jesuit smell not in these
sentences the fat steara of the Pope's kitchen, he hath no nose.
To the fifteenth. It is well the Jesuit terraeth "the drink
ing of a. health to Almighty God, a tale," and by his quoting
no author for it, sheweth that it was a " signal" Ue of his own
inventing, when he was " between hawk and buzzard." Never
any but hiraself, who can bhish at nothing, affirraed any such
thing of any Protestant, that ever came to that height of im
piety and profaneness, as to drink a health to his Maker ;
but Luitprandus and Polonus telleth us of one John XII. a
Pope of Rome, and consequently no Protestant, who made so
bold with Almighty God, as to "give Orders in a stable," and

* Nota diligenter quod hujusmodi gratiae nou consceduntur pauperibus ;
quia non sunt, nee possunt consolari.
t Matth. Par. in Hen. 3.

OF INDULGENCES. 353
so'famUiar with the deril, as to " drink a health to him." As
for the'Knight's profane jest as he caUeth it : it is no jest, but
a serious testimony out of a grave historian, conrincing the
Pope's agents of atheism and profaneness, and the Popes them
selves of sordid covetousness, his words are,* " Leo published
large privUeges through the whole world vrithout any distinc
tion of times and places, by which he proraised not only pardon
to the Uring, but also power to deUver souls of the dead out
of purgatory pains ; which because it was known that they
were granted only to fiU the Pope's coffers, and because his
farmers carried themselves lewdly in the sale of them, great
offence was taken at them, especially in Germany, where such
indulgences were set at a low price, and seen to be staked in
taverns and ale-houses at games of tables."
' To the sixteenth. The Trent Synod was not a Council but
a conventicle, wholly swayed by the Italian faction, wherein
not the " flower of the CathoUc Church for learning, but the
bran of the Romish boulted by the Pope," was gathered toge
ther. Let Andreas Dudithius the bishop of Quinque Eccles.
who was present at this Council, speak his mind of it :f " The
inatter came to that pass through the wickedness of those
hungry bishops that hung upon the Pope's sleeve, and were
created on the sudden by the Pope for the purpose, that that
CouncU seemed to be an assembly not of bishops, but of hob-
gohUns, not of men but of iraages, raoved Uke the statues of
Dsedaius by the sinews of others." What the Jesuit addeth
of "night owls," not daring to appear " in the splendour of
that CouncU," hath no colour of truth. For it is no news for
owls to appear at Popish Councils. At a Council held at
Rome by Pope Hildebrand, Ortwhtnus Gratius writeth,^
" there appeared a huge great owl which could not be frayed
away, but scared all the bishops." As for Protestants, whom
this blackbird of Antichrist termeth "night owls," if they had
* Historia Ital. 1. 13. Leo nuUo temporum et locorum habito delectu
per universam orbem ampUssima privHegia quibus non modo vinis deUcto-
nim veniam consequendi sed et defunctorum animus, ejus ignis in -quo
delicta expiari dicuntur paenis eximendi facultatem poUicebatur, promul-
garit, quae quia pecuniae tantum a mortaUbus extorqueudse gratia concedi
notum erat et a questoribus huic negotio praefectis impudenter administra-
bantur magnam plerisque ; locis indignationem offensionemque ; concita-
raut, et presertim in Germania ubi a multis ex ejus ministris hujusmodi
mortuos penis Uberandi facultas parvo pretio vendi, vel in cauponum
tabemis flea subjici cernebantur.
t Ep. ad MaximU. X Vascic. rerum expetend. et fiigiend.
VOL. V. 2 A

354 OP INDULGENCES.
flocked to that Council, they had shewed themselves not owls
by appearing in "that twiUght at Trent," but very "wood
cocks," to trust any security offered by those, who after pubUc
faith given to John Huss and Jerome of Prague, notwithstand'
ing the safe-conduct of Sigismund the Emperor, for their going
to and coming from the Council at Constance, most cruelly
burned them at a stake to ashes.
To the seventeenth. Dirine faith must be grounded upon
dirine authority, and that cannot be the Catholic faith whieh
wanteth consent of Fathers. As for those Fathers whose
authority Bellarmine draweth ob torto collo, to testify for un
written traditions de verbo Dd, lib. 4. cap. 7, the Jesuit may
see them fully answered in Junius Whitaker, Daniel Chamier
rus, and Dr. Davenant bishop of Sarum, and a far greater
number of Fathers alleged to the contrary, by Robert Abbot
in his answer to WiUiam Bishop, cap. 7, Philip Morney in his
preface to his book, De sacrd Eueharistid, and Jacobus Lauren
tius in his singular tractate de Disputationibus, and others.
To the eighteenth. The assistance of the Holy Ghost was
more special in the times of the Apostles than in latter ages :
they could not err in their writings, others might; yet we
charge not the Catholic Church of Christ in any age, with any
fundamental error, though we may the Roman ; TertuUian's
rule may have stiU place, and as well in one age as another if
it be rightly taken, and not misconstrued and misappUed-j for
if it be taken generally, "that whatsoever is the same amongst
many is no error but tradition," it is itself a great error. For
the sarae opinion coucerning the inequality of the Father and
the Son is found amongst many ; to wit, the Arian Churches :
the same doctrine concerning the procession of the Son from
the Father only, is found araongst many, namely, all the Greek
Churches at this day : the same practice of administering the
eucharist to children was found amongst many, namely, all the
Churches of Africa in St. Augustine's time, yea, and in all
Churches subject to the Bishop of Rome for many ages, as
Maldonat the Jesuit confesseth ; yet the above-named posi
tions and this latter practice are confessed on all sides to be
erroneous. But Tertullian* by many understandeth not the
practice of some particular Churches, much less of factious
persons of one sect, but the general and uniform doctrine and
• Tertul. de prescrip. Age nunc omnes ecclesiae erraverint verisinule
est ut tot et tante in unam fidem erraverint.

OP INDULGENCES. 355
practice of the whole Church as his words in the same chapter,
quoted by the Jesuit declare: "Goto now, admit that all
Churches have erred, is it likely so many, so great Churches
should erringly conspire in one faith ?"
To the nineteenth. We derogate nothing from any general
cnstom of the Catholic Church, let the Jesuit produce out of
good authors any such custom for indulgences to redeem souls
out of purgatory flames by Papal indulgences, and this contro
versy wUl soon be at an end ; howsoever, let rae tell the Jesuit
the way that this text of St. Paul is impertinently alleged to
prove this or any other article of the Trent faith. For St.
Paul in this place speaketh not of any article of faith nor
matter of maimers necessary to salvation, but of habits, ges
tures, fashions, and indifferent rites : in matter of which nature
there is no question at aU, but that the custom of the Churches
of God ought to sway, as is abundantly proved by Dr. An
drews, late bishop of Winchester, in his printed sermon upon
that text.
To the twentieth. Disputabamus de aliis respondet Jesuita
deeepis, we dispute of indulgences, the Jesuit answereth of
traditions in matter of faith. These are very distinct questions,
and so handled by aU that "deal workman-Uke" in points of
difference between the Reformed and the Roman Churches, but
the Jesuit's common-place of indulgences was drawn dry, and
therefore he setteth " his cock of traditions on running," which
yieldeth nothing but muddy water. What though faith be
ancienter than Scriptures, the argument is inconsequent ? Ergo,
Scripture is not now the perfect rule of faith. Faith neither
is, nor can be more ancient than the Word of God, upon which
it is buUt, this Word of God is now written ; and since the
consigning and confirming the whole canon of the written
Word by St. John in the Apocalypse, is become the perfect,
and as the schools speaketh, the " adequate rule of faith." It
is true, Christ and his Apostles first taught the Church by
fford of mouth, but afterwards that which they preached was
" by the commandment of God committed to writing, to be the
fdundation and pillar of faith," as Irenaeus testifieth in express
words.* * Lib. 3. advers. heres. cap. 1. Non enim per aUos dispositionem
salutis nostrae cognovimus quam per eos per quos EvangeUum pervenit
ad nos, quod quidem tunc prfficoniaverunt postea per dei voluntatem in
BSIJptnris uobis tradiderunt fundamentum et columnam fidei nostrae
fttuiam. 2 A 2

356 OF TKADITIONS.
, To the twenty-first. If the Jesuit could prove as undoubt
edly any words of the Apostles that are not set down in Scrip
tures to be their own words, as we can prove the writings we
have to be theirs, we would yield no less credit to them than
to these : but that neither can he, nor so much as undertaketh
to do. And whereas he further saith, that the credit of the
Scripture depends upon tradition, unless he quaUfy the speech
some way, it is not only erroneous, but also blasphemous ; for
it is all one as if he should say that man gives credit and au
thority to God (as TertuUian* jeereth the heathen not receiving
Christ for God, because the Roman senate would not give their
consent and approbation to make him one. Jam homo deo pro
pitius esse debet) or that the credit and authority of God's
Word dependeth upon man's receiring it. Whereas in truth
God's Word is not therefore of divine and infalUble authority,
because the Church delivereth it to be so ; but on the contrary,
the Church delivereth it to be so, because in itself it is so ; and
the Church should err damnably if she should otherwise con
ceive of these inspired writings than as of .the undoubted ora
cles of God, to which we owe absolute consent and belief^
without any question or contradiction.f
To the two-and-twentieth. St. Augustine defends no point
of faith against heretics, either only or chiefly, by the tradi
tion and practice of the Catholic Church : but either only or
chiefly by the Scriptures. For example, in his book of Bap
tism, against the Donatists, after he had debated the point by
Scriptures, he mentioneth the custom of the Church, and re
lateth Stephanus' proceeding against such as went about to
overthrow the ancient custom of the CathoUc Church in that
point. But he nowhere grounds his doctrine upon that cus
tora, though he doth well approve of it, as we do. Again, in
his book against Maximinus, and his 174th Epistle to Pascen-
tius, he confirmeth the faith of the Trinity by the written
Word, against those heretics : his words (Epistle 175) to the
sarae Pascentius are, "Here thou mayst hear, if thou wilt,
how these points of our faith are maintained by Scripture." j
So far is he from founding those, or any other points of faith,
only or chiefly upon unwritten traditions. What the Jesuit
allegeth out of his tenth book, De Genes, ad literam, cap. 23,
* In Apology. t Vid. August, supr. cit.
X Haec si placet audire quemadmodum e Scripturis sacris asserantur.
[p. 864. tom. 2. Paris. 1679.]

OP TRADITIONS. 357
no whit advantageth his cause ; for there St. Augustine saith
no more, but " the custom of the Church in baptizing infants
is no way to be despised, or to be accounted superfluous."*
We all say the same, and condemn the Pelagians of old, and
Anabaptists of late, who deny baptism to be administered to
chUdren, or any way derogate from the necessity of that sacra
ment. The Jesuit saith he vrill say nothing of prayer for the
dead, yet he quoteth St. Augustine, de curd pro mortuis, as
if in that book he taught prayer for the dead, and grounded
it upon unwritten tradition. Whereas in that book he neither
mamtaineth prayer for the dead, nor maketh mention of any
unwritten tradition ; but on the contrary, soUdly out of Scrip
tures, proveth that the saints departed have " no knowledge of
our aiffairs upon earth. The Prophet Isaiah saith, ' Abraham
knoweth us not, and Israel is ignorant of us.' If so great
patriarchs knew not what befell their posterity after their
death, how can it be defended that the dead intermeddle vrith
tbe actions or affairs of the living, to help them onward, or so
much as to take notice of them ?" A Uttle while after, he
concludes flat upon the negative, " The spirits therefore ofthe
dead there remain where they know not what befalleth to men
in this life."f To what end, therefore, should we call upon
them in our troubles and distress here ? Neither hath this
Father any thing in his 1 18th Epistle for the Jesuit, or against
us ; for there he speaketh of ecclesiastical rites and customs,
(as appears in the very title of that Epistle), not of doctrines
of faith : and yet, even in these he giveth a pre-eminence to
the Scriptures. " If (saith he) the authority of dirine Scrip
ture prescribe any rite or custom to be kept, there is no ques
tion to be made of such a rite or custom : and in Uke manner,
if the whole Church throughout the world constantly useth
such a rite or custom." J The Jesuit's next allegation out of
this Father's book, De unitate Eccles. cap. 22. faileth short
* Consuetudo matris Ecclesiae in baptizandis parvulis nequaquam sper-
nendus est, neque uUo modo superflua deputanda.
t Esaias Propheta dicit, Abraham nos nescivit, et Israel non cognovit
nos : si tanti patriarchae, quid erga populum ex his procreatur, ageretur,
ignoraverant quomodo mortui vivorum rebus atque actibus cognoscendis
adjuvaudisque miscentnr ; et paulo post ibi ergo sunt spiritus defiinctorum
ubi non vident quecunque aguntur, aut eveniunt in ista vita hominibus.
X Epist. 118. Si quid horum sic faciendum divinae Scripturae prae-
scribat authoritas, non est dubitandum quin ita facere debeamus, sunUiter
si quid per orbem tota frequentat Ecclesia. [p. 126. tom. 2. Paris. 1679.]

358 OP TBADITIOMS.
of his mark; he saith there, that "Christ beareth witness to,
his Church that it should be Catholic, that is, spread over the'
face of the earth, and not to be confined to any certain place ;"
as the prorince of Africa. We say the same, and add that the
bounds of it are no more the territories of the Bishop of Rorae
than the provinces of Africa. We grant, that "whosoever
refuseth to foUow the practice of the Church (to vrit, the Ca
thoUc, or Universal Church), resisteth, or goeth against our
Sariour, who promised by his Spirit to lead her into all truth,
and to be with her to the end of the world :" which promise
may yet stand good and firm, though any particular Church
err in faith or manners, as did the Churches of Asia, planted
by the Apostles themselves, and the Church of Rome doth at
this day.* Now, because tha,t testimony of St. A.ugustine,
wherewith the Knight concludes almost every section : " If
we, or an angel from heaven, preach unto you any thing,
whether it be of Christ or of his Church, or any thing which
concerneth faith or raanners, besides that which you have re
ceived in the legal and evangelical Scriptures, let him be ac
cursed ;" is as a beam in all Papists' eyes, therefore, they use
all possible means to take it out, but all in vain ; for the words
of the Apostle, on which St. Paul commenteth, are not as the
Jesuit would have them : " If any man preach unto you, con
tra, against;" but "if any man preach unto you, prater,
besides :"f as St. Chrysostom and Theophylact acutely ob
serve. " The Apostle saith not (if Chrysostom rightly under
stand him) if they should preach any thing contrary ; but if
they shall in their preaching add any thing, be it never so
little, besides that which we have preached unto you, let him
be accursed." And Theophylact is altogether as plain as
Chrysostom in his gloss upon the words, " The Apostle in
ferreth not if any man preach contrary to that ye have re
ceived ; but if any preach besides that which we have preached
unto you, that is, if they shall presume to add any thing,
though never so little, let them be accursed." J Neither doth
St. Augustine, in his tractate upon St- John, upon which Bel-
• Cont. Ut. petU. 1. 3. c. 6. [p. 301. tom. 9. Paris. 1688.]
t Ep. ad Galat. ovk el-irtv idv kvavT'ia KaTayyeXXuiai dXX' tdv pi
Kpbv Tl eiiayyeXiauivTat Trap' 6 eiiayyeXXi(Tdp.e6a.
X Neque enim inquit si contraria solum predicaverint intuUt anathema
esto, sed si evangelizaverint praeter id quod ipsi evang^Usavimus, hoc est,
si plusculum quidpiam adjecerent.

OP TBADITIONS. 359
htnniue, and after him. Flood, so much bear themselves, any
whit contradict the former interpretations of St. Chrysostom
and Theophylact ; for his words in that place carry this sense :
" The Apostle saith not if any man preach more unto you
than you have already received, that is, perfectly conceived
and apprehended ; for then he should go against himself, who
saith that he desired to come to the Thessalonians, to supply
that which was lacking to their faith ; to supply, I say, that
which was lacking to their faith." Not to the Gospel which
St. Paul preached. He saith not, let him be accursed who
further informeth you in the doctrine of the Scriptures, or
deUvereth you more out of them than ye have yet received
"within that rule ;" but he that deUvereth you any thing
"besides that rule." And that this is his meaning, appeareth
by the words immediately foUowing, which the Jesuit cun-
mngly suppresseth, to wit, these ; Qui prater greditur regu
lam fidd, non accedit in vid, sed recedit de vid; " He that
goeth besides the rale of faith doth not go on in the way, but
departeth out of the way." Yea, but the word in the Greek
translation, Trapa, here used, is the same with that (Rom. xri.
17.) which we in our Bibles translate against, not prater,
besides. Yea, but the Jesuits, in their own Latin vulgar
franslation, to which they are all sworn (as we are not to
ours), render this Trapa, or prater, besides, and not contra,
against: and that this translation is most agreeable to the
Apostle's meaning appeareth by comparing this text (Rom.
xri. 17.) with a paraUel text (2 Thess. iU. 6.), "Withdraw
yourselves from every brother that walketh disorderly, and
not after the tradition which ye have received of us." There
is no necessity, therefore, of expounding Trapa, in that text to
the Romans, by contra, against ; we may as well (or better)
expound it by prceter, that is, besides : yet, if in one place
Trapa might signify contra, it doth not follow that it must be
so taken (Galatians i. 8.) ; for it is well known that the na
tural and most usual signification of Trapa in Greek, is prater,
besides, not contra, against ; and words are to be taken in
their most proper and usual signification, unless some necessary
reason, drawn from the circumstances of the text, or analogy
of faith, enforceth us to leave it, which here it doth not. As
to St. Augustine's judgment in the point itself, to wit, that
Scripture is the perfect rale of faith, he plainly deUvereth it,
both in his 49th tractate upon John, and in the ninth chapter
of the second book De doctrind Christiand, and jn the Jast

360 OF THE CERTAINTY OP FAITH.
chapter of his second book De peccatorum meritis et remis
sione, and in his book De bono viduitatis, cap. 1 1 . What
words can be more express and direct for the sufficiency of
Scripture than those in his 49th tractate upon John ? " The
Lord Jesus did and spake many things which are not written,
as the Evangelist testifieth ; but those things were chosen to
be written which seemed to sufidce for the salvation of be
lievers :"* unless those in his second book De doctrina Chris
tiana, " Araong those things which are openly or plainly set
down in Scriptures, aU things are found which concem or con
tain faith or manners :"f or those in his second book of the
remission of sins, " I believe that the authority of divine Scrip
tures would have been most clear and evident in this point, if
a raan could n«t have been ignorant of it without peril of his
salvation :"| or lastly, those in his book in the coramendation
ofvridowhood, "What should I teach thee more than that
which thou readest in the Apostles ? for the holy Scripture
settleth the rule of our doctrine, lest we should presume to be
wise above that we ought."§

Concerning the infallible Certainty of the Protestant Faith, ¦
and the Uncertainty of the Romish.
Spectacles, Chapter 10. k page 346. usque ad 380.
" The Knight's failing in his proofs of ow novelty is, a
suflBcient proof of our antiquity, and his own novelty."
" The Jesuits may not be ashamed of the oath they take to
defend the papacy , nay, they may glory in it as an heroical
act, whereby they bind theraselves to the defence of that au
thority whereon the weight and frame of the whole CathoUc
Church and salvation of all souls from Christ's own time,
to the very £nd of the world, hath, doth, and still shaU de
pend." • Quae saluti credentium suffieere videbuntur.
t In us quae aperte posita sunt in Scriptura inveniuntur iUa omnia quae
continent fidem, moresque vivendi.
X C. ult. Credo etiam huic divinorum eloquiorum clarissima authoritas
esset, si homo iUud sine dispendeo salutis ignorare non posset.
^ Sancta Scriptura nostrae doctrinae regulam fixit, ne auderemus sapere
ultra quam oportet.

OF THE CERTAINTY OP PAITH. 361
" CathoUc doctors whom the Knight chargeth with dirision
among themselves, may indeed differ in opinion so long as a
thing is undefined, for so long it is not faith, but when it is
once defined, then they must be silent, and concur aU in one,
because then it is matter of faith."
"The Knight can have no certainty of his Christianity,
because that dependeth upon his baptism, or the faith of his
parents which he cannot know."
" He can have no certainty of his marriage, or the legitima
tion of his chUdren, because the yaUdity of the contract de
pendeth upon the intention of the parties which marry, and no
man can have any certain knowledge of another's intention,
and so the Knight is in no better case than his adversaries in
this respect."
" Itis clean a different thing to dispute ofthe certainty ofthe
CathoUc faith which we maintain, and of every man's private
and particular belief of his own justification or salvation,
which we deny to be so certain : the one being grounded upon
the authority of God's divine truth, and revelation, the other
npon human knowledge, or rather conjecture. Howsoever
though we be not certain by certainty of dirine faith, that this
or that man in particular is truly baptized or ordained a priest;
yet we are certain by the certainty of dirine faith, that not
only there be such sacraments, but that they are also truly
administered in the CathoUc Church."
" It might be good and profitable, as Bellarmine noteth, to
invoke the saints, though they themselves should not hear us,
as the Ejiight would prove out of Peter Lombard and Gabriel
Biel, who though they doubt of the raanner, yet they doubt
not of the thmg itself ; Gabriel saith, ' the saints are invo-
cated not as givers ofthe good things for which we pray, but
as intercessors to God the giver of aU good.' And Peter
Lombard saith, ' that our prayers become known to the angels
in the Word of God which they behold, so also do saints that
stand before God.' "
" Though it be true which Cajetan saith, that it cannot be
known infaUibly that the miracles whereon the Church ground
eth the canonization of saints be true : yet it foUoweth not
that we are uncertain whether the canonized saints be in hea
ven or no, because the certainty of canonization dependeth
upon more certain ground ; to vrit, the See Apostolic, and con-
tuiual assistance and direction of the Holy Ghost, the Spirit of
truth, to whom it belongeth not to suffer Christ's vicar, using

362 CEBTAINTY OF THE PROTESTANT, AND
human diUgence, and proceeding prudently in a matter of that
moment to err; and whereas St. Augustine saith,* that many
were tormented vrith the deril in hell, who were worshipped
by men on earth : it may he well understood of the martyrs
of the Donatists, who were canonized by those heretics to be
martyrs, whose souls were tormented in hell : and whereas
Sulpitius and Cassander speak of wicked robbers and damned
persons honoured by the name of holy martyrs, it followeth
not that because some people in St. Martin's time did err in
worshipping a dead thief for a saint, vrithout any approbation
of the Church : ergo. Catholics may err in worshippuig of
saints canonized and authorized by the Church."
" Though Gregory, and other CathoUc divines differ about
the place, manner, punishment, and durance of purgatory : yet
none rejecteth the beUef of purgatory itself. And as for St.
Augustine, aUeged by the Knight to the contrary, his words
are to be meant of the final and eternal place of souls. For
otherwise, St. Augustine is so express for purgatory, in the
very book and place quoted by the Knight, to wit, in his En-
chiridian ad Laurentium, that Mr. Antony Alcock, a zealous
disciple of Luther, as it seemeth, translating it into English,
is fain to write certain animadversions upon this chapter,f
wherein he confesseth, St. Augustine's opinion is here for
purgatory. The saint's own words are, * Neither is it to be
denied, that the souls of the dead are relieved by the piety of
their friends living, when the sacrifice of our Mediator is
offered for them, or alms given in the Church.' The same
Father elsewhere saith, ' The whole time between the death of
a man, and the general resurrection, containeth the souls in
hidden receptacles, as each is worthy, either of ease or
pain.' "
"The doctrine of CathoUcs, concerning worshipping of
images, is not uncertain, it heing this only, that images are to
be worshipped, but not as gods. For the second Council of
Nice, it requireth not only kissing of images, and a ciril kind
of embracing, but a prostration on the ground, and praying on
the knees before them: Gregory de Valentia taketh the word si-
¦miulacrum, in a. good sense, and concludeth out of St. Peter, that
some image-worship is lawful, not any idol-worship, as the
Knight imposeth on him."
• Ep. 68. vivebant litlatronea, honorabantur ut martyres.
t C. 110. Neque negandum est defunctorum animus, &c.

DNOEBTAINTY OP THE BOMISH PAITH. 363
The Hammer.
In this chapter, the Jesuit in the fourth, fifth, sixth, se
venth, twelfth, fifteenth, and sixteenth paragraphs, doth nothing
but seeth again his old coleworts, which were tasted before,
and after cast into the dunghUl. From whence, I purpose not
to gather them again, or set them before the reader, lest his
stomach should rise at them : but I address myself to examine
only such sophisms, carils and evasions, whereby he en
deavoureth to *lude or retort the Knight's arguments, brought
against him in this section, in order as I have set them down.
To the first. The consequence of the Jesuit, drawn from
the Knight's supposed faUing in his proofs, fails many ways,
as may be proved by manifold instances. For albeit, many
later mathematicians faU in refuting Copernicus' s giddy opi
nion ofthe earth's circular motion, and the heavens' standing
StiU : yet this their failing is no suflScient proof of Copemi-
cns's new fancy : neither vriU it follow, that the religion of
Pagans and Infidels hath suflBcient ground, because Lactan
tius faUs in his proofs of Christianity, in St. Jerome's judg
ment ; and Cyprian also in the judgment of Lactantius.
The defects of the patron or advocate, ought not to be
imputed to the cause. It is a weak and siUy reUgion, whose .
whole strength consisteth in the weakness of some of the
opposers of it. The trath is, the Knight hath not failed in
the proofs of the novelty of the Trent Creed, as the judi
cious reader wUl find ; yet if there were any defect in them,
it may be abundantly suppUed out of Jewel's challenge at Saint
Pad's Cross, Abbot's answer to Bishop, entitled. The True
Andent Roman CathoUc, and Doctor Faner in his Book of
Antiquity, triumphing over novelty, and divers others.
To the second. That the salvation of all souls dependeth
upon the Pope's supremacy, which the Jesuits are bound by a
fourth, and supernumerary vow to defend, is a bold and blas
phemous assertion, derogatory to Christ himself, who is " the
Sariour of his body, and only foundation"* which beareth up
the Weight and frame of the whole CathoUc Church. When
Christ said to Peter, " Thou art Peter, and upon this rock will
I huUd my Church ;" he meant not, as St. Augustine rightly ob-
sferveth, " To build himself upon Peter, but Peter and the whole
Churchuponhimself ;"f nore^Mjjer #e edificabome, sedsuperme
* Ephes. V. 23; 1 Cor.ui. lli t Tract, de auferibUit. Papa.

364 CERTAINTY OP THE PROTESTANT, AND
edificabo te. The Church was founded and estabUshed before
there was any Pope or bishop at Rome, and shall so continue,
when " Rome shaU, perchance, be burnt with fire," and the
Papacy which now tottereth, shall be utterly destroyed. Doth
not their own Gerson teach, that the Pope may be quite re
moved, and yet the CathoUc Church stUl remain : how then
can the Jesuit say, that " the weight and frame of the whole
Catholic Church dependeth upon the authority of the Pope."
To the third. The Knight used a dUemma, or two-forked
argument. Either the Pope's sworn-servants, and our sworn
eneraies, whose depositions before we heard, against divers ar
ticles of the Trent faith, concurred, with other Papists in judg
ment, or not : if they concurred, then by the joint confession
of all, for those points, at least, they are destitute of univer
sality, which yet they make a prime note of their Church : if
others concurred not vrith them in judgment, then their doctors
are dirided amongst themselves, and consequently, they want
another special mark of their Church, which they make unity
in point of faith. To avoid the push of this ram, the Jesuit
starts aside into a scholastical speculation, whether any
thing is to be held for an article of faith before it be de
fined, and resolveth the matter thus : " When a thing is
once defined, to vrit, by the Church, then it becomes a matter
of faith." He should rather deterraine, because this or that
is a matter of faith, therefore the Church defineth it to
be so, and not because the Church defineth it to be so, there
fore it is a matter of faith. For faith, if it he divine, is
founded upon God's Word, not the Church's definition: if
nothing be matter of faith, before it be defined by your
Church, then transubstantiation was no article of faith, be
fore the Council of Lateran, and Innocentius III.'s days ;
nor the doctrine of concoraitancy, and lawful communi
cating in one kind, before the Council of Constance, under
Martin V. ; nor the Pope's superiority to Councils, before the
Council of Lateran, under Leo X. ; nor most of Pope Pius
IV.'s articles, before the late Council of Trent, wherein those
points were first defined. Than which, what argument can be
more forcible, to conrince the novelty of the Romish faith ?
But whether an article of faith is to be accounted such, because
it is defined by the Church ; or whether it be defined to be
such by the Church, because it is such in its own nature ; it
will Uttle serve the Jesuit's turn to make up the breaches ofthe
Roman Church. For certain it is, that their doctors differ

UNCERTAINTY gP THE ROMISH PAITH. 365
amongst themselves, even in points defined by the Church.
For after the books of the Old Testament with all the parts
(known by the name of Apocrypha) hy the CouncU of 'Trent
were defined to be of canonical authority, Sixtus Senensis* makes
scruple of some of them. After the immaculate conception of
onr Lady was defined by Sixtus IV., and the feast in testimony
thereof, authorized by him ; yet the Dominicans generally
hold that she was conceived in sin. After justification by in
herent righteousness, was defined in the Council of Trent,t
Albertus Pighius and others, cited by Vegas, held the contrary.
And though the Council of Trent stigmatized the doctrine
touching assurance of salvation, yet Ambrosius Catharinus, a
learned Papist, set forth a leamed treatise De certitudine
salutis. Lastly, though Pope Leo X., in the Council of
Lateran, defineth the Pope to be above a General Council, yet
the Sorbonists at this day maintain, that a General Council is
above the Pope. Therefore as Sir Thomas More said plea
santly of a poor physician " that he was more than medicus,"
to wit, by one letter, meaning that he was mendicus. Una tibi
plus est litera quam medico ;J so it may truly be said of the
unity Papists brag so much of, that it is more than vnity by
a letter, to wit, vanity.
To the fourth. If the Knight or any other Protestant sus
pended the efficacy of their baptism upon the faith of their
parents, or (as aU Papists do) upon the intention of the priest,
the Jesuit might with some colour object to us the uncertainty
of our Christendom : but let him know if he doth not, that we
maintain generaUy that the effect of baptism dependeth not
upon the faith of the parents and godfathers, nor yet upon the
mtention of the priest, known to God only and himself; but
upon his outward action, and his words known to all the con
gregation. We say that the observation of Christ's institution
m baptizing the party in the " name of the Father, of the Son
and of the Holy Ghost," and not the priest's hidden intention,
makes baptism effectual to all that belong to the covenant.
To the fifth. The Jesuit most absurdly inferreth absurdities
upon his own tenet, supposing it to be ours, whereas we dis
claim it, aflarming that although the Church useth in marriage
all means possible by questions and answers, by joining hands,
• Sixtus Senens. bib. Sanct. 1. 1. t De Caus. instit. 1. 7. c 21.
X Mor. in Epigr.

366 CERTAINTY OP THE PROTESTANT, AND
byplighting their troth in most significant terms, and confirming
their mutual promises by giring and receiring a ring, and de
nouncing God's judgments against them inmost fearful manner,
if they know anything one by the other, why they shonld not
be joined in marriage, yet because the heart is known to God
alone, the validity of marriage vrith us dependeth upon the
outward profession, and sacred action done before sufficient and
undoubted vritness, and not the secret intentions of the party.
What the Jesuit addeth by way of jeer, that a " small deal of
orders serves our turns, for he seeth not any thing done by
rirtue of our ordination which any man or woman may not do
without it." I hold it not worthy any other answer than that;
since he professeth his eye-sight to be so dim, he would make
use of the spectacles he made for the Knight, by help of them
if he be not stark blind, he may see, that by virtue of our
ordination, raen in holy orders preach the Gospel, administer the
sacraments, remit and retain sins : which if he think any
man or woman may do without ordination, like the fool* in the
poet, he is gone from one extrerae to the other, and of a
Papist become an Anabaptist. With us none may execute the
priest's oflfice, but he that " is called thereunto, as was Aaron."
If the Jesuit mean that any man or woman may do the out
ward acts of priesthood de facto, though not de jure ; may
they not do the like also sometimes among them ? Doth not their
legend tell us that some boys getting by heart and pronouncing
the words of consecration, hoc est corpus meum, turned aU
the baker's bread in the street into flesh? Do not la^
abbesses and nuns, chaunt matins together in Romish
chapels ? Do not midwives christen chUdren in their
Church ? With what face then can he charge us with those
disorders whereof all the world seeth we are free, but he and
his Church most guilty ?
To the sixth. If we can have but a conjectural and waver
ing knowledge of our salvation, what comfort can a true
Christian have in life, or death ? If his hope be only in this
life, the Apostle affirmeth expressly, " that he is of all men
most miserable ;"t and certainly he is but Uttle better if aU his
hope in the life to come be no better than a guess, or slender
conjecture. Justly therefore did Martin Luther term the
Romish Doctrine concerning uncertainty of salvation nm.
" Dum vivaut stulti vitia in contraria currant.
t 1 Cor. XV. 19.

UNCERTAINTY OP THE BOMISH FAITH. 367
doctrinam fidd sed diffidentiee, no doctrine of faith but of diffi
dence and distrust, which if this Jesuit stiffly maintains, I would
fain know of him how he interpreteth that article of the Creed,
" I believe the remission of sins." Is the meaning only this,
that there is a remission of some sins in the Church ? If so, then
the deril beUeves as much concerning this article as he, but if
as he beUeveth in the article of the resurrection, the resurrec
tion of his own flesh, so in the article of remission of sins, the
remission of his own sins ; then his own justification, and par
ticular beUef of his own salvation is a part of his CathoUc faith ;
and if that be but conjectural, then there is no certainty in the
CathoUc faith. It is true, that it is a different thing to
dispute of the certainty of the CathoUc faith in general, and of
every man's private and particular belief of his own justification
and salvation : yet there is such a dependence between them,
that if the former be uncertain, the latter cannot be certain.
Yea, but (saith the Jesuit) we are certain, by the certainty of
dirine faith, not only that there be seven sacraments, but that
they are also truly administered in the Church, so as there can
he no danger of the faUing of either, to the notable prejudice
of faith and the salvation of souls. I reply first, that for five
of the seven that was discussed at large, section the fourth, the
Jesuit is so far from any certainty, that indeed he can bring no
probabiUty that there be any such sacraments in the Catholic
Church ; and for the other two which we acknowledge to be
sacraments properly so caUed, he cannot be certain that they
are ever effectually administered in his Church according to
their own tenets, who suspend the eflficacy of them upon the
priest's intention. Nay farther, he cannot be certain that they
have any Church at all amongst them, for there can be no
Church (as they teach) without a visible succession of lawful
pastors, whereof he cannot be certain, since no man knoweth
whether the bishops, who ordained their priests, or the
archbishop, who ordained their bishops, or the Pope, who con
secrated their archbishops, intendeth that which your Church
intendeth ; and if they faU in an intention in any of all these,
or in him who baptized or ordained their first Pope (since the
Bishops of Rome began to be Popes), he hath no certainty ac
cording to his own grounds, of any priesthood or Christianity
in his Church.
To the seventh. I never heard before that it could be good,
or. any way profitable, surdo fabulum rmrrare, to tell a " tale
in the ear of a deaf man." Where do the Scriptures or

368 CERTAINTY OP THE PROTESTANT, AND
ancient Fathets give any approbation to such senseless de
votion ? can a raan call upon him with faith, or any hope of
obtaining his suit, whom he conceiveth to be out of his hear
ing ? Yea, but Gabriel Biel speaketh not doubtfully, but cer
tainly of invocation, though he seem to doubt of the manner
how saints in heaven know our necessities on earth. Biel in
deed lispeth somewhat that way, but he speaketh not plain;
he saith, invocantur sancti, not sancti sunt invocandi; he
speaketh confidently and certainly of the practice of the
Roman Church, but not of the truth of this point of the
Romish faith, that saints ought to be called upon : for that he
taught, that " It may seem probable that God revealeth to
saints all those suits which men present unto them :"* conse
quently holdeth, that it may seem also probable, that the
liring may pray unto them. But what is this his probabile,
or Peter Lombard's not incredibile, to build an article of faith
upon? Yea, but Peter Lombard, though he make some
doubt whether the saints hear our prayers as they proceed
from us, (they being in heaven, and we in earth, they being
but in one place, and those that call upon them in a million of
places, distant far one from the other) yet, " he maketh no
doubt of their knowing and seeing our prayers in the Word of
God, as the angels do."t I answer, that this imaginary glass
of the schoolraen, wherein they conceive that the saints and
angels see aU things by the contemplation of God, in whom
are all things, hath been long ago battered in pieces. For if,
because they see God, they must needs see all things that are
in him, and know all that he knoweth ; it would hereupon
issue, that the saints' knowledge should be infinite, as God's is :
that they should know the day and hour when Christ shall
come to judgraent, contrary to the express words of our Sariour,
Mark xiii. 32, that they should know the secrets of all hearts,
which the Scripture ascribeth as a singular prerogative to God.
To avoid these rocks, if our adversaries will confine the know
lege of the saints or angels, to such things only as God shaU
be pleased to reveal unto them, they beg then the point in
question, which they ought to prove, viz. That God will re
veal to every saint, what every man on earth prayeth to him for.
To the eighth. First, the Jesuit in this answer flatly con-
* In Can. Missae Dist. 31. videri probabile.
t Sicut enim AngeUs, ita etiam Sanctis qui Deo assistant, petitiones nos
trse innotescunt in verbo Deo quod contemplantur.

UNCERTAINTY OF THE BOMISH FAITH. 369
tradicteth Cajetan, whom he undertaketh to defend : for, if the
Church groundeth not the canonization of saints upon the re
port of miracles voiced on them, Cajetan's argument in that
place is weak, and of no force. Secondly, for the authority of
the see apostoUc, and the infallibility of the Pope's judgment,
they are as uncertain, or raore than that such persons canon
ized by the Pope are saints. St. Cyprian in his tirae severely
censured those who " arrogated to themselves that which the
Father hath given to the Son only ; to wit, in the floor of the
Church, to take the fan in his hand and sever the wheat from
the chaff."* If God only " knoweth the hearts of all the
children of men,"f either the Pope must be God, as the Ca
nonists blasphemously caUed him, or he cannot infallibly know
who are true saints, and sincerely beUeve and love God. As
for St. Augustine's coraplaint (that many were worshipped by
men on earth that are torraented by the deril in hell), they
are indefinitely spoken, and not restrained to Donatists, or any
other heretics : yet, were it so, we may see in those Donatists
a perfect picture of Papists. For what Donatus did in Africa,
that doth the Pope in Europe ; he canonizeth those of his
faction for saints. And as the Donatists gave the honour of
martyrs to those, who justly suffered death for robberies and
murders, so do the Papists crown the heads of murderers and
traitors vrith the garland of martyrdom ; witness Becket,
Campian, Oldcorne, and Garnet ; whereof the first standeth in
the calendar of Romish saints, the later in the register of
Jesuitical martyrs. Neither can the Jesuit so easily fillip off
the testimony of Cassander, | as if he taxed the ignorant for
making a saint of a thief, and no way touched upon the Pope
or your Church ; for he layeth not the blame upon the people,
as the Jesuit here doth, but saith simply, that St. Martin
found a place honoured in the name of a holy martyr to be the
sepulchre of a vricked robber. Secondly, itis well known that
the people cry not up at first a saint or martyr after his death,
but the priests, who voice miracles upon them, and keep their
shrines and relics, and by shewing them to the people make
no less gain than Demetrius and his feUow craftsmen did of
their sUver shrines of Diana.
* L. 3. ep. 3. nee quisquam sibi quod soU fiUo tribuit pater vindicare
se putet, ut ad arcum purgandam, &c.
t 1 Kings vui. 39.
t Cassan. consult, art. 2. [art. 21. Paris. 1616.]
VOL. v. 2 B

370 CERTAINTY OF THE PBOTESTANT, AND
To the ninth. As he that plucks the sticks out of the
chimney one by one, at last puts out the fire ; so the Knight
by loosening, or quite remoring the fuel of purgatory fire,
consequently extinguisheth it. If all the parts and circum
stances of the doctrine of ,Popish purgatory are doubtful and
uncertain, the whole certainly can be no article of faith : but
the antecedent the Knight proves out of Bellarmine, Dominicus
a Soto, Fisher bishop of Rochester, Gregory the Great, and
Venerable Bede, let the Jesuit therefore look to the consequent.
The Church of Rome coraraandeth every one upon pain of heU
fire, to believe a temporary purging fire after this life. First,
upon what ground Scripture, or unanimous consent of Fathers,
or tradition of the CathoUc Church ? no such thing. But
upon apparitions of dead men, and testimony of spirits, whether
good spirits or eril they cannot tell. Next, we deraand what
souls, and how long do they continue there ? To this they
must answer likewise ignoramus. Soto thinketh that none
continueth in this purgation ten years. If this be true, saith
BeUarmine, " No soul needs to stay in purging one hour."
Thirdly, the souls that are supposed to be there tUl their sins
are purged, wherewith are they purged ? With fire only ; so
saith Sir Thomas More, and proves it out of Zechariah ix. 1 1 .
" Thou hast delivered the prisoners out of the place where
there is no water:" or with water and fire; so saith Gregory
in his Dialogues, lib. 4. " Some are purged by fire, and some by
baths :" and Fisher bishop of Rochester proves it out of those
words of the Psalmist : " We have passed through fire and
water." Fourthly, admit they are purged by fire, whether is this
fire material or metaphorical ? "Ignoramus, we know not,"
saith Bellarraine, Ub. 2. de Purg. cap. 6. Lastly, is there any
mitigation of this pain in purgatory, or no ? They cannot tell
this neither. For Venerable Bede, Hist. Ang. lib. 5, teUs us of
the apparition of a ghost, reporting that, "there was an infer
nal place where souls suffered no pain, where they had a brook
running through it." " Neither is it improbable (saith Bel
larraine), 1. 2. de Purg. cap. 7, that there should be such an
honourahle prison, which is a most mild and temperate purga
tory." Yea, but saith the Jesuit, " St. Augustine is a firm
raan for purgatory, and he will prove it out of that book of
Enchiridion, and place quoted by the Knight." Resolutely
spoken, but so falsely, that in this very book, chapter 69, St.
Augustine speaking of a purging fire, and commenting upon

UNCERTAINTY OP THE BOMISH FAITH. 371
the words of St. Paul,* " He shall be saved asitwere by fire,"
addeth imraediately, " It is not unlikely that some such thing
may be after this life : but whether it be so or no, it may be
argued ; and whether it can be found, or not found, that some
believers are saved by a purging fire ; yet it is certain that
none of them shall be saved, of whom the Apostle saith, they
shaU not inherit the kingdom of God." And in the same
book, chapter 109, he resolves, that "All souls from the day
of their death to their resurrection abide in expectation what
shall become of them, and are reserved in secret receptacles
accordingly as they deserve, either torment or ease." These
hidden cells os receptacles, wheresoever they are situated
in St. Augustine's judgment,t certain it is they are not in the
Popish purgatory ; for St. Augustine placeth in these secret
mansions all souls indifferently, good or bad, whereas the Po
pish purgatory is restrained only to those of a raiddle condi
tion, being neither exceeding good nor exceeding bad. Again,
in St. Augustine's hidden repositories some souls have ease and
some pain, as each deserveth : but in the Roraish purgatory
aU soiUs " are in Uttle ease," being tormented in a fiame Uttle
differing from heU fire, or rather nothing at all, save only in
time, the pains are as grievous but not so durable. Elsewhere
St. Augustine is most direct against purgatory, and wholly for
us, as namely, De Peccat. meritis et remissione, 1. 1. c.
28: J "There is no middle or third place (saith he), but
he must needs be with the deril who is not with Christ."
And Hypog. 1. 5. "The first place the faith of Catholics by
dirine authority beUeveth to be the kingdom of heaven, the
second to be hell, tertium locum penitits ignoramus, the third
place, we are altogether ignorant of;" and in his book De Vanit.
secuU. cap. 1. " Know that when the soul is separated frora the
body, statim, presently, it is either placed in paradise for his
* Encharid. ad Laurent, c. 69. Tale aUquid etiam post banc vitam fieri
incredibUe non est, et utrum ita sit quaeri potest et ut inveniri, aut latere
possit, nonnuUos fideles per ignem quendam purgatorium salvari non
tamen tales de quibus dictum est regnum Dei non possidebant.
t C. 199. Tempus quod inter hominis mortem et ultimam resurrec
tionem interpositam est animus abditis receptaculis continet, sicut una-
queque digna est vel requiae vel arumna.
X [P. 30. tom. X. Paris. 1690. This statement is not made in connec
tion with the subject of Ufe after death, but in reference to the death which
we inherit in Adam and the Ufe which we receive from Christ, as set forth
in the 5th chapter of Romans. — Ed.]
2 B 2

372 CERTAINTY OP THE PBOTESTANT, AND
good work, or cast headlong into the bottom of hell for his
sins." Neither can the Jesuit evade by saying that there are
two only places where the souls remain finally and eternally,
to wit, heaven and hell, but yet that there is a third place where
the bodies fry in purging for a time ; for St. Augustine speaks
of all souls in general both good and bad, and saith that statim,
" that is, presently upon death, they are received into heaven,
or thrown into hell ;" and therefore stay no time in a third
place. What then say we to the passage in which the Jesuit
so triumpheth ? Enchirid. ad Laurenc. c. 110. " Neither is it
to be denied that the souls of the dead are relieved by the piety
of their friends Uring, when the sacrifice of our Mediator is
offered for them, and alms given in the Church." We an
swer, that where St Augustine is not constant to himself, we
are not bound to stand to his authority, and therefore we ap
peal from St. Augustine missing his way in this place to the
sarae Augustine* hitting his way elsewhere, naraely, I. 2.
Quest. Evan c. 38. "There can be no help of mercy afforded
by just men to the souls of the deceased, although the right
eous would never so fain have it so, because the sentence of
God is immutable :" and Ep. 80. ad Hesych. "such as a raan
is when he dieth, for such he is judged of God, neither can the
sentence of God be changed, corrected, or diminished." As
for Mr. Anthony Alcots' confession,f that St. Augustine's opi
nion was for purgatory, it maketh not for the Jesuit, but
against hira; for he saith, "it was his opinion, not his resolved
judgment, and his opinion at one place and at one time, which
after he retracted and resolved the clean contrary," as Mr.
Alcots there in part sheweth, and Danaeus most fully in his
eomment upon St. Augustine's Enchiridion ad Laurentium.
To the tenth. If all Papists did agree in this, that aU
images were to be worshipped, but not as gods ; yet are they
at odds in other quillets concerning images, namely, whether
they are to be worshipped in themselves, and for themselves,
or only ratione prototypi, in regard of that they represent :
whether properly or improperly : whether with kissing and
embracing, and other civil compliments, as Tharasius the pa
triarch of Constantinople teacheth, or with prostration, or cor-
* Nullum auxilium misericordise potest preberi a jnstis defunctorum
animabus etiamsi justi praebere velint, quia est immutabilis divina sen
tentia. t QuaUs quisque moritur talis a Deo judicatur, nee potest mutari, cor-
rigi, vel minui dimia sententia.

UNCERTAINTY OF THE BOMISH PAITH. 373
poral submission before images, as the Jesuit endeavoured to
prove out of the acts of the second Council of Nice. Neither
is it certain and resolved among all Papists, that images are to
he worshipped, but not as gods. For some of them deny that
they are at all to be worshipped, others over-lavish on the con
trary, and teach that they are to be worshipped as God. For
though BeUarmine* himself approve not the opinion of those
Roman Catholics, who teach that latria, or dirine honours is
due to images, unless it be improperly and by accident ; yet
he confesseth that Alexander de Hales, Aquinas, Cajetanus,
Bonaventure, MarsiUus, Almaine, Carthusian, Capreolus, and
Henricus teach, that "the images of God are to he worshipped
with the same worship wherewith God himself is worshipped ;"
and what is this less than to worship images as God ? As for
the canons and curses of the Council of Nice, they are but
bruta fulmina, and if the Jesuit be not as senseless as the
images which he worshippeth, he must needs confess as much.
For to speak nothing of the ridiculous arguments used in that
CouncU, such as these are : " God made man after his own
image, therefore we may make or worship images :" and the
" angels are to be painted, quia corpord sunt, because they are
bodily substances." What is there spoken in the 1 1 5th Psalm,
the 4, 5, 6, 7, and 8 verses, against idols, which may not
he appUed to your Popish images 1 It is said of them, " They
are the works of men's hands ;" are yours the work of angels
or derils ? It is said of them, " They have mouths and speak
not, eyes and see not, ears and hear not, noses and smell not,
hands and handle not, feet and walk not :" do any of your
venerable images made of silver and gold (or rather, of which
you make so much sUver and gold of) speak, see, hear, smell,
handle, or walk ? I conclude therefore in the words of the
Psalmist, " They that make these iraages are like unto them,
and so are all they that defend the worship of them." For
Gregory de Valentia, the Jesuit telleth but a sorry tale ; for
first, he disparageth his learning in the Greek, saying, that
allegmg a text out of St. Peter, who wrote in Greek, he fol
lowed the Latin translation, never looking to the original ;
which argueth in him either gross ignorance in the Greek, or
gross negUgence. After he hath thus disgraced their noble
champion, he leaveth him in the open field, saying, page 377 :
" Neither do I allow Valentia his use of the word dmulacrum,
* De Imag. sanct. 1. 2, c. 22.

374 CERTAINTY OP THE PBOTESTANT FAITH.
nor his explication of St. Peter's text, neither this his argument
drawn from thence." The truth is, Gregory de Valentia* is
inexcusable ; for howsoever he distinguisheth of image and
idol worship, and intendeth to prove no more out of St. Peter
than that some image-worship' is lawful ; yet if his collection
were good out of St. Peter, it would prove some idol-worship
to be lawful. For St. Peter's word is, 'AdepiirTal tiSwXoXa-
rpelai, unlawful idolatries ; and if because St. Peter brandeth
idolatry with the epithet of " unlawful," he will infer that
therefore some " idolatry is lawful :" by the same reason he
might conclude that some adultery or theft were good and
profitable, because the Apostle, Ephes. v. 21, biddeth us to
'have no fellowship with the unfruitful works of darkness."
For the distinction of an image and an idol I have spoken ¦at
large heretofore ; here only I observe, that the Jesuit (in say
ing that idolum, according to the prime signification of the
word, raight be taken more indifferently, because it signifieth
the seeming shape or beauty of a thing or person) contradict
eth himself, and the whole current of his own doctors, and
strengtheneth our arguments against thera, drawn frora the
prohibition of raaking or worshipping idols, that is, the " shape
or beauty of any thing or person."t The shape or beauty of
any thing or person, according to the prime signification and
etymology of the word is an idol : but all Popish images are
the shapes of some thing or person, they are all therefore
idols, and the worshippers of them idolators, according to the
primitive signification of the word. The truth is, every idol
is an image, and every image an idol, according to the first
signification of the word : but according to the present use,
an idol for the most part is taken in the worst sense, and signi
fieth such an image only as is idolised, that is raade for reli
gious worship, or rather irreligious, as all Popish iraages are :
and because they are so, the places of Scripture which we
bring against the worship of idols, as this of St. Peter, are
strong and in force against them and their worshippers. And
this may serve for answer of the fourteenth paragraph of this
tenth chapter. In the 15th and 16th following, " he doth but
champ somewhat of that which before he chewed," and there
fore I conclude this chapter with his own words a little altered,
* De Idolatr. 1. 2. Quid attinebat ita determinate cultus simulacrorum
illicitos notare, si omnino nuUos simulacrorum cultus licitos esse ccn-
suisset. t Flood, p. 337.

SAFETY OF THE PROTESTANT FAITH. 375
" We find nothing in matter of faith uncertain in the Protest
ant Church, nothing certain on the Jesuit's side but only this,
that he is always and every where himself," that is a Proteus :
whose motto may be that of the heathen's goddess. Fortune :
constans in levitate sud, constant to his inconstancy, and true
to his false dealing.

Cmceming the greater Safety and Comfort in the Protestant
Faith than in the Romish.
Spectacles, Chap. 11. k page 381 usque ad 404.
"The Knight, though he talk so much of proring the
safety and comfort of the Protestant faith out of Catholic
Boman authors, yet he cannot name that man that saith any
such thing : for, suppose he find one or two authors that say
something different from the common opinion, doth he pre
sently say, the Protestant faith is safe ?
" Even those points of Protestant religion, which of them
selves, perhaps, might seem indifferent, their disobedience and
spirit of contradiction makes damnable.
" The Protestant reUgion is not safer than the Roman, in
regard of the all-suflSciency of Scripture, on which the Pro
testants rely, for the Catholics rely upon the same ground of
safety, acknowledging and reverencing the authority of Scrip
ture, as much, nay, much more than Protestants.
" It is not safer to adore Christ (as Protestants do) sitting
at the right hand of his Father in heaven, than to adore the
sacrament : for Christ is as surely in the sacrament as in
heaven, the same Catholic faith teaching both verities; and to
make you study a Uttle, saith he, I may say in some sort,
more sure ; for a man that would be contentious, may deny
Christ to sit at the right hand of his Father, because his
Father hath neither right hand nor left.
" There is no more safety in the Protestant doctrine of jus
tification than the Roman. For CathoUcs trust wholly in
God, attributing no raore to their own good works, than that
they co-operate to justification, ilieriting grace and glory : and
on the contrary, Protestants teach vain confidence in raost of
these points, as that a raan raust assure hiraself that his sins
are fo rgiven, that he must assure himself of his salvation, and

376 THE SAFETY OP
that he cannot faU from grace, and the like ; which ground
supposed, how cau he work out his salvation with fear and
trerabling ?
"Though some Catholics say, that there is raore perfection
ofthe sacrament, which consisteth in the representation in
both kinds than in one ; yet there is the same safety and fruit
in one and in both kinds.
" Though the sacrifice of the mass is more profitable when
the people coramunicate with the priest, as the Knight proveth
out of the CouncU of Trent, Harding, and Bellarmine ; yet he
proveth not, that there is any danger in private raasses, or
that it is unlawful for the priest to say mass vrithout he have
some to comraunieate with him, which is the controversy be
tween CathoUcs and Protestants.
" .Slneas Sylvius, Cassander, and Panormitan are of opinion,
indeed, that priests should have liberty to marry : yet they
would not have thera marry against the law standing in force,
but they would have the law taken away : which is a far dif
ferent doctrine from that of Protestants. Howsoever, it is
safer to follow the judgment of all other doctors of the CathoUc
Church, all other Fathers and Councils teaching the contrary ;
of all which there is abundant proof in Bellarmine, and which
was never contradicted by any but known wicked men.
" Though public prayers in Latin may not be so profitable
to the people, yet they are lawful and safe, and the fruit of re
fection of the understanding by prayer in a known tongue,
whereof Aquinas speaketh, wUl not countervail the tenth part
of the inconvenience which may happen by having public
prayers in a known tongue. The inconveniences are vanity,
curiosity, contempt of superiors, disputes, schisms, profana
tion, and diviUgation of secret mysteries ; besides, the very
ignorance of the Latin tongue, and consequently, of all learn
ing which would follow thereof only in clergymen, is ten hun
dred tiraes raore harra than that fruit in the laity is good.
Cajetan was greatly mistaken, when he expoundeth the four
teenth chapter of the first Epistle of Saint Paul to the Corin
thians, of public prayers in the Church; and he is also
nnstaken in the very end of prayer, which is not edification or
instruction of the people, but the honour of God iraraediately.
Gabriel Biel speaketh not of prayer in a known tongue, nor of
public prayers, but only of raental prayer and vocal, and
giveth those seven reasons which the Knight allegeth, to show
that besides mental prayer it is convenient to use vocal.

THE PROTESTANT PAITH. 377
" There is no danger in worshipping images, or praying to
saints : and Erasmus, Cassander, and Chemnitius, who teach
the contrary, are of none authority.
" Neither Bernard, nor Waldensis, nor Bellarmine contradict
the doctrine of the Romish Church in the point of merit. For
CathoUcs acknowledge with Bernard, that there is no safe rest
or security for a weak soul, but in the wounds of our Saviour ;
which doth not hinder but a man may say, God rewardeth the
good works of his servants, out of his justice and fidelity,
which out of his mercy he gave them grace to do : and though
Waldensis and some other Divines, approve not of the word of
merit, especiaUy De condigno ; yet in the thing itself, they all
agree, to vrit, that eternal life is given to men, as the reward
of their good works : which is all that others mean by con
dign merit. The doctrine of Bellarraine, to wit, that it is
most safe to trust wholly in the merits of Christ, is as well the
Catholic doctrine, as the Protestants : who condemn not
Protestants for not trusting in their works, or trusting wholly
in Christ ; if so be they deny not the necessity and efficacy of
good works, for purchasing grace and glory."
The Hammer.
As Asia Minor is called by some Geographers Asia Asise,
and the field of Agrigentum, Sicilia Siciliae, and Attica, Graecia
GrsBcise, and the ball or apple in the eye, the eye of the eye :
so this chapter of the Knight may be not unfitly termed via
via, "the safest path in his safe way." Other chapters tend to
the proof of his title Via Tuta, but this is full upon it. For
here he proves by many remarkable instances, that " our rock
is much more sure than theirs, our very adversaries being
judges ;" his instances are prayers in a known tongue, com
municating in both kinds, partaking ofthe sacrament vrith the
priest, immediate address to God by Christ, adoring the
Creator only, resolution of our faith upon God's word, relying
wholly upon his grace and mercy, and renouncing man's
merit. And whose understanding apprehendeth not, that it is
safest to pray to God vrith understanding ; whose spiritual
senses tell him not that it is more comfortable and profitable
to communicate vrith a priest than to look on, and to receive
the sacraraent in both kinds, than in one only; whose reason
persuadeth hira not that it is safer to worship God in spirit,
than by an image ; to adore Christ in heaven, than in a piece
of bread; to expect aid from God, than saints; to trust in

378 THE SAFETY OP
God's word, than in man's ; in his grace, than oUr will ; and
in Christ's merits, than our own ? yet as restive jades
stumble in fair way, so the Jesuit in this fairest road of the
Safe Way stumbleth often, and turableth also, as the reader raay
observe in the several annotations at his particular slips, or
rather downfalls in this chapter.
To the first. The Knight doth not conclude out of any one
particular, but maketh an induction out of many particulars in
this manner. The Protestant faith by the best learned among
Papists in the point of communion in both kinds, of prayer in
a known tongue, justification by faith alone, et sic de ceteris,
is safer than the Roman : ergo, simply and generally it is safer.
Though Silurus's son could break every arrow by itself, which
his father gave him, yet he could not in like manner the
bundle or sheaf of arrows which he put in his hand, and bid
him assay to break them if he could, — nam vis unita fortior.
Et qua nonprosunt singula multa juvant ; but the Jesuit hath
not been able to break any one of the single arrows shot by the
Knight in the former sections, how then wUl he be able to
break the sheaf in this ?
To the second. By the uncharitable censure of the Jesuit, he
sheweth of what spirit he is. The searcher of all hearts
knoweth that we contradict Romish doctrines, not out of dis
obedience to man, but out of obedience to Him who commandeth
us to contend for the true faith ; and to reprove and convince
all gainsayers. What Papist's intentions are, we take not
upon us to judge : their doctrines we put to the test of God's
word, and find them false and adulterine, and albeit some
points of their belief, considered in themselves, might seem in
different : yet as they hold them they are not, because they
are not of faith, and " whatsoever is not of faith is sin."*
Now no point of the Romish Creed as they hold it, is of that
faith the Apostle speaketh of, that is, divine faith ; because
they ground and finally resolve all their articles not upon
God's word, but upon the authority of the Pope, or Church of
Rome, which is but the authority of man ; whereas, on the con
trary, as Dr. Crakenthorpe demonstrateth,t " If any Protestant
* Rom. xiv. 23.
+ Resp. ad Archiepis. Spalaten. c. 47. Firmitas fundamenti et firma
licet impUcita in aureo hoc fundamento veritatis adhaesio valebit, ut ia
Cypriano sic in nobis ad salutem : faenum et stipula imbecilitas et caries
iu tectoet contignatione, et expUcita erroris opinio non valebit, nee in
Cypriano, nee in nobis ad perniciem.

THE PBOTESTANT PAITH. 379
build hay or stubble upon the true foundation, he may be
saved ; because he holdeth the true foundation, which is, that
every doctrine of faith ought to be built upon Scripture." If
the Jesuit wonder at this conclusion, let him weigh the author's
reasons, and he will be forced to confess, that the errors, if
there be any in Protestants, in regard they stick close to the
true foundation, and implicitly deny them, cannot in them be
damnable, whereas the very true doctrines of faith in Papists,
because they hold them upon a wrong ground and foundation,
very much derogatory to God and his truth, are not so safe.
'To the third. With what face can the Jesuit avow this ?
considering that Prieras before alleged, and other writers ap
proved by the Church of Rome, maintain this blasphemous
assertion, that " the authority of the Church is greater than
the authority of Scripture," and all Papists of note at this day,
hold that the " Scripture is but an iraperfect and partial rule
of faith ;" aU Protestants on the contrary teach, " that it is
an entire and perfect rule of faith ;" Papists beUeve the Scrip
ture for the Church's sake, Protestants the Church for the
Scripture's sake ; Papists resolve all points of faith generally
into the Pope's infallibility, or Church's authority ; Protestants
into the written Word of God, which as Bellarmine himself
confesseth, " containeth all things necessary for all men to
beUeve, and is a most certain and safe rule of beUering."*
Yea but saith the Jesuit out of Vincentius Lirinensis, " he
that wUl avoid the deceits and snares of heretics, and remain
sound in the faith, must strengthen his faith two ways, to wit,
by the authority of the divine law, and the tradition of the
CathoUc Church."f This advice of Vincentius is sound, and
good if it be rightly understood, and not in the Jesuit sense.
Vincentius there by tradition of the Catholic Church under
standeth not unwritten verities, but the CathoUc expositions of
holy Scriptures, extant in the writings of the Doctors of the
Church in all ages, and we grant that this Catholic exposition
ofthe Doctors, where it can be had, is of great force to confirm
faith, and confound heretics. For the stopping of whose
mouth that Father saith, and we deny it not, " that there is
great need to add to the Scripture the Church's sense or in-
terpretation,"J albeit, as he there addeth, which cutteth the
throat of the Jesuit's cause, " The canon of Scripture is perfect,
' De verbo Dei non script. 1. 4. c. 11.
t De verbo Dei, 1. 1. c, 2,
t Ut Scripture ecclesiastica intelUgentia; jungatur authoritas.

380 THE SAFETY OF
and sufficient of itself for all things ; nay rather, as he cor-
recteth hiraself, " over and above sufficient ; cum dt perfectus
scriptura canon dbique ad omnia satis superque sufficiat"
To the fourth. Here the Jesuit would raake his readeir
study a little, and his adversary to muse ; but it is indeed,
whether he be in his right wits, or no. For first, as Seneca
well resolveth, (*ie thing cannot be said truer than another ;*
one truth in divinity may be more evident to us than another,
but in itself it cannot be truer or surer. Secondly, admittmg
there could be degrees of certainty, at least quoad nos, there
can be yet no comparison, in regard of such certainty between
an article of the creed assented unto by all Christians, and i.
controverted conclusion, maintained only by a late faction ii
the Western Church. But the " sitting of Christ at the right
hand of his Father," is an article of the Creed, set down in
express words in holy Scripture,t consented unto by all Chris
tians in the world ; whereas the carnal presence of Christ in
the sacrament by transubstantiation, is no article extant in any
Creed, save only that of Pope Pius's coining, in the year of
our Lord 1564. It is neither in words set down in Scripture,
as the other articles are ; neither can it be necessarily enforced
or deduced by consequence, as four great cardinals of the
Roman Church confess, Cameracensis, Cajetan, Roffensis,
and Bellarmine. Neither was this doctrine of the Roman
Church ever assented unto by the Greek Church, nor by the
Latin anciently, or generally, as I shewed before. Thirdly,
the Jesuit contradicteth himself within eight lines : for having
said in the eighteenth line, J that " Christ's corporal presence
in the sacrament was more sure, than his presence in heaven
at the right hand of his Father ;" about seven lines after, for-
gettmg himself, he saith, that " We shaU find as much to do
(mark as much, not more) in expounding that article of the
creed, as they do in expounding the words. This is my body."
Wherein it is well he confesseth, that Papists make much to" do
in expounding the words. This is my body, which is most true ;
for by the demonstrative hoc, they understand they know not
what. Neither this body, nor this bread, but an individum
vagum, some thing contained under the accidents of bread,
which when the priest saith hoc, it is bread ; but when he
hath muttered out an um, it is Christ's body. Likewise by the
* Vero nihU verius certo nihil certius.
t Mark xvi. 19 ; Luke xxiv. j Page 384.

THE PBOTESTANT FAITH. 381
copula est (is) they understand they know not what ; either
shall be, as soon as the words are spoken, or is converted unto,
or is by transubstantiation. Lastly, by body, they understand
such a body as indeed is no body, without the extension of
place, without distinction of organs, without faculty of sense,
or motion : and will he make this figment so incredible, so
impossible, as sure, nay more sure than the article of Christ's
ascension into heaven, and his sitting at the right hand of his
Father there ? Yea, but the Jesuit demandeth, " Wherein are
you more safe than we ? if he be not there, we are in danger
cf adoring him where he is not ; if he be there, then are you
(saith he) in danger, by not adoring him where he is." I
answer, we are every way safe, and they both ways in danger :
we are safe, because if he be there, we who worship him there
m spirit and truth, not under any corporal shape, are in no
danger at aU ; because we worship him at his table, as he re-
quircch : if he be not there, we can be in no danger, for not
vforshippmg him there where he is not. They are in danger
hoth ways : of wiU-worship if he be there ; of idolatry, if he be
not there. Of wUl- worship, I say, if he be under the accidents
of bread and wine, because they are no where commanded to
worship hira under such forras : if he be not there, then are
they apparently guilty of grosser idolatry, by exhibiting cultum
latria, dirine worship to a piece of bread.
To the fifth. Here the Jesuit, Uke an adder, thrusteth out
his forked pting, prickmg with one of his forks, the Knight,
for caluraniatmg then: doctrme ; with the other, the doctrme
of the Reformed Church, touchmg assured hope of salvation,
as matter of vain confidence, and a dangerous precipice of the
soul. The first is easUy plucked out : for the Knight chargeth
them with nothing, but what the Jesuit himself confesseth.
For if men, co-operatmg to theU justification, merit both grace
and glory, they do not ascribe the whole glory of it to God ;
but as the Roraans, for the rictory they gained over the
Cimbri, sacrificed Deo et Mario : so do the Papists at this
day, for the conquests of their ghostly eneraies, and their pur
chase of heaven, bum incense Deo et Maria, to Christ and
Mary, and attribute their justification and salvation, partly to
Christ's merits, partly to their own ; together with the super
abundant satisfaction of the blessed Virgin Mary, and other
saints. The other fork reacheth not home to envenom our
most wholesorae doctrine, concerning assured hope of salva
tion : for though we teach, that a man ought to be assured

382 THE SAFETY OP
that his sins are forgiven him : yet vrithal we teach, that this
assurance is upon condition of repentance and faith. And
withal we affirm, because he standeth not by his own strength,
but by God's power, "who worketh in him both the wUl and
the deed ; he ought not to be high minded, but to fear, and in
this fear to work out his salvation."* I mean, in fear : as fear is
opposed to carnal security and presumption, not as it is op
posed to religious confidence : and as he must work out his
salvation with this fear, so also with trem.bling ; a trembling is
taken for an awful and filial reverence, not for a servile affright
ing. For the trembling here meant, is not only joined with
assured hope, that God will work both the will and the deed,
but also " with joy, rejoice unto him with trembling."f
To the sixth. Though the Jesuit tug hard, yet the Knight
holdeth him fast in Hales, Vasquez, and Valentia's net. For
if it be true that the sacraments effect what they represent,
it will follow upon the Jesuit's own confession, that in regard
the sacrament is perfecter in both kinds than in one, in
regard of representation, it must needs be more perfect also in
the fruit and operation : and if so, then more safety and com
fort in our entire, than in their half communion.
To the seventh. The Jesuit would fain contradict the
Knight, but indeed he contradicteth himself. For in granting
that which Bellarmine,! Harding, and the CouncU of Trentf
extorteth from hira, '' That it is more profitable for the people
to communicate with a priest at the raass, than to look on ;"
he says by consequent that there is more safety in it : which is
the proper point in controversy in this chapter. For as that
which is unprofitable for the soul, cannot but be dangerous :
so that which is profitable to the soul cannot but be safe,
nothing is profitable to the soul but that which sorae way
tendeth to, and furthereth the salvation thereof, and is not
that safer which raore tendeth to salvation ?
To the eighth, .tineas Silrius|| maketh no mention at aU
of any law of single life, but simply saith, that " It were safer
for priests to marry ; for by that means many priests might be
• PMl. U. 13 t Psalm xi.
X BeU. de Missa, 1. 2. c. 10. Negari non potest quin sit magis perfecta
et legitima, missa ubi communicantes adsunt quam ubi non adsunt.
Harding, art. 1. Of private Mass, where the people communicate, it is
more commendable, and more godly.
§ ConcU. Trent, sess. 22. cap. 6. more fruitful, and more profitable.
II De gestis concil. Basil. 1. 2.

THE PROTESTANT PAITH. 383
saved in married priesthood ; which now in barren priesthood
are damned." Cassander and Panormitan make raention of
the law,* which tieth priests to single life, and both think that
the abrogation of" it would " be good and behoveful to the
souls of many priests that those who cannot attain to the first
degree of chastity in a single life, may be permitted to live in
the second degree of chaste marriage." And what is it else
that we contend for, but that it raay be left free to the ministers
of the Gospel to marry if they think good? which liberty
implieth two things; first, that where there is a law re
straining them from marriage, that law may be abrogated:
secondly, for the future, that no law prohibiting marriage in
the clergy may be enacted. Yea, but saith the Jesuit, " All
the Doctors, jdl the Fathers, aU the Councils, and the continual
practice of the Church from the very beginning is against
priests' marriage, of all which you have abundant proof in
BeUarmine." I answer, of all this, nay, none of all this, as
you may see in Chemnitius's history de celibatu sacerdotum,
Junius, and Chaumems their reply to Bellarraine, and raost
largely and plentifuUy in Dr. Hall, now Bishop of Exon, his
three books against Coffin ; entitled, " The honour of the
married Clergy ."t Yea, but saith the Jesuit in the last place,
the law restraining priests' marriage was never contradicted
hy any but known vricked men. What a loud and stentorian
untruth is here uttered by a foul-mouthed Jesuit ? Was
Paphnutius the confessor, Spiridion the saint, were all the
Fathers of the first General Council of Nice, together vrith
Pope Pius II. and the Fathers at the Synod at Basle, besides
infinite others, produced by the authors above-named, all
known vricked men? "The Lord rebuke thee, thou false
tongue." To tbe ninth. The Jesuit here only troubleth the water,
that the tmth may not be clearly seen in the bottom ; let the
water but settle a little, and we shall presently discern it : for
though the terms he different, profitable and lawful, as like
wise unprofitable and unlawful : yet the question, whether
prayers in an unknown tongue be profitable and safe for the
soul, and whether they be lawful or coincident. For what
soever is unlawful, is consequently unprofitable, and whatsoever
' Cass, de relig. Sacerd. art. 23. Panor. de cler. conjug. c. Quum oUm.
Credo pro bono et salute animarum statutum nunc rei ut non valentes
continere possint contrahere. [De ccelibat sacerd. p. 990. Paris. 1616.]
t Page 392.

384 THE SAFETY OF
is unprofitable in dirine serrice is unlavfful, because against
the rule of the Apostie, " let aU things be done to edification ;"
now in a prayer which a man understandeth not, how is the
understanding bettered ? or as Aquinas speaketh, " fed by the
fruit of refection." As for the inconveniences that are pre
tended to come by prayers in the vulgar tongue, neither the
Hebrew nor the Greek Churches, nor all the Reformed in the
Christian world find any such : and if there should fall any
such, they are not to be imputed to God's holy ordinances,
but to men's abuses. Yea, but saith the Jesuit, " The very
ignorance of the Latin tongue, and consequently of all leaming
that would follow thereon only in clergymen, is a thousand
times more harm, than the fruit in the laity is good." Here
the Jesuit straineth very high, but without all show of reason,
or shadow of truth, and against daily experience : for who
knoweth not, that the clergy in the Reforraed Churches,
where dirine serrice is in the vulgar tongue, are as ready and
expert ( to say no more) in the Latin tongue, as your ordinary
mass-priests. Again, you are exceedingly over-lavish, in
saying, that ignorance in Latin in clergyraen is a thousand
tiraes more harra than that fruit is good which the laity raight
reap by the public service in a known tongue. For the clergy
are but exceeding few, in comparison of the laity, scarce
one for a hundred, I raay say a thousand : and the saring
knowledge which the laity might, and do reap by the divine
serrice, and sacred Scripture read in a known tongue, is a
thousand times more worth, than the knowledge of the Latin ,
tongue in the clergy. Lastly, his consequence, that the ig
norance of the Latin tongue would bring with it the ignorance
of all sacred learning, is most ignorantly absurd. For who
knoweth not, that the Scriptures themselves (the treasury of
all sacred leaming) were written in Hebrew and Greek. To
say nothing of the first General Councils, and the prime and
flower of all the Greek Fathers, to the knowledge of whom a
raan raay attain without any Latin at all. But because Latin
is your best metal, you undervalue gold and silver. For Car
dinal Cajetan, he may for the Jesuit go with Crassus, and
gather cockles and pebbles at the shore of Cajeta ; for he
maketh no more account of allegations out of this Cardinal,
than of Tricse apinEFque aut si quid viUus istis.
Methinks the scarlet robes of the leamedest of all the Roman

THE PROTESTANT FAITH. 385
cardinals, and schoolmen of his time, should produce a Uke
colour in the cheeks of this Jesuist, if he have not lost all
tmcture of modesty. Doth Cajetan sometime nod ?
"AUquando bonus dormitatHomerus?"
And doth the noddy Flood never ? Cardinal Cajetan affirmeth,
that St. Paul in the fourteenth chapter of the first Epistle to
the Corinthians, speaketh of public prayer ; the Jesuit Flood
denieth it, utri credemus ? Which authority wiU bear down
the scales ? Cardinal Cajetan saith, that edification is the end
of puhUc prayer ; and he hath St. Paul on his side, prescribing
in this chapter, that " aU thmgs be done to edification :"* but
Sus docet Minervam, the Jesuit Flood mstructeth the Cardinal
better, that the end of prayer is the honour of God, as if
subordinata pugnarent, things that are subordinate were con
trary ; or as if the edification of the people tended not to the
honour of God, or there might not be several ends of prayer :
the first and chief, the immediate worship of God ; and se
condary and less prmcipal, yet necessary also, the mstruction
and edification of the people. For Biel'sf seven reasons, in
sisted upon by the Knight, though they were not aUeged pro
fessedly to prefer prayer m a known tongue, before prayer m
an unknovra ; yet the reasons there set dovra, as strongly infer
the Kmght's conclusion, as that which there Biel mtendeth.
The eridence whereof is so clear, that the Jesuit himself is
constrained to confess, that " some of his reasons indeed, have
no place where the words are not understood." J Those rea
sons therefore fight for us, and the rest with a Uttle help, wiU
be brought to do good serrice against Romish and unintelUgi-
ble prayers ; for how can a prayer whereof never a syllable is
mderstood, " Stir up the mind to mward devotion ?" which is
Biel's first reason : " Or enlighten the understanding?" which
IS his second: "Or cause the remembrance of things spoken in
tte time of prayer?" which is his third: "Or keep the
thoughts from wandering?" which is his fourth reason : " Or
canse a more full performance of duty, both in body and
soul?" which is the fifth : " Or a better redoundance from the
soul to the body, by a vehement affection?" which is the
sixth . " Or serve for the instraction of our brethren ?"
which is the last.
• 1 Cor. xhr. t Can. missae. lect. 62. t Page 401. 1. 11.
VOL. V. 2 C

386 THE SAFETY OP
To the tenth. The Knight needed not here to aUege any
more authorities against the peril of idolatry and invocation of
saints, because before, in the seventh section, he had cloyed
his reader with testimonies in this kind ; for the worth of
Erasmus and Cassander,
" Quos rumor alba gemmeus vehit penna;"
their epitaphs and printed eulogies before their works, which
have kept their fame alive this hundred years, make good
proof to the world, that they are like to flourish in perpetual
memory, after the leaves of a thousand such scribblers as the
Jesuit is shall be withered. In Chemnitius tbe Jesuit's eyes
failed him ; for the Knight in this place, allegeth not his
words, but the words of St. Augustine ; and them, not to
prove that we cannot pray to any saint living or dead: but,
according to the title of his whole book, and special argument
of this chapter, that it is the safest and sweetest way to have
iraraediate address to our Sariour : TutiUs, saith he, et jucun-
dius loquor ad meum Jesum; "I speak with more safety and
delight to my Jesws."
To the eleventh. Here the Knight may well say,
" Dicite Ib Pean et Ib bis dicite Pean:"
For here twice he hath brought his adversary to subscribe
unto "justification by faith alone ;" and to confirm with his own
hand, the title of the Knight's book vrith advantage. The
title is but Via Tuta, but the Jesuit confesseth over and above
that the Protestants' way, who rely upon Christ's merits only
for salvation, is Via Tutissima, "The Safest Way." And if
Vasquez and Bellarmine, and other pleaders for niierit by con-
dignity, mean no otherwise than the Jesuit interpreteth them,
we shall all soon shake hands ; for who ever denied, that God
rewarded our good works ; but here, either wittingly or igno
rantly, the Jesuit concealeth the conditions required to every
meritorious act, ex condigno. First, that the work be properly
ours, and not his of whom we pretend to merit. Secondly,
that it be opus indebitum, a work to which othervrise we are
not bound. Thirdly, that it be somewhat profitable and bene
ficial to him from whora we expect our reward. Fourthly,
that it have condignity to the reward expected ; or, as Vas
quez speaketh, " Be worthy of the reward, and have an equal
value of worth to the obtaining thereof." Upon all these

THE PROTESTANT FAITH. 387
conditions we contest with Papists, and consequently deny any
merits of condignity ; yet freely acknowledge a reward of good
works, and this reward to be due unto us, (but a reward of
grace and free bounty) and due to us by his promise, no way
hy our deserts.

[Dr. Featley 's chapters on razing records and other points are here
omitted, as the subjects upon which they treat have been already discussed
in extenso.—Eo.^

INDEX.

A very full Index of General Subjects, Authors, and CouncUs is given in
the Via Tuta and V'ia Devia. As the Defence of that work consists
mainly of a sustentation of the same authorities, it is at once obvious
that an index is not needed for this work.

Adversaries, defence of quotations from, cited to prove the visibUity of
the truth before the Reformation, 118. Defence of quotations from,
on various subjects, 130. Defence of quotations from, 147.
iElfrick's HomUy, exceptions against, answered, 13.
Apocrypha, testimonies against, 190.
Apostasy not necessarily a forsaking of the name of Christ, proved from
the statements of adversaries, 143.
Articles, the thirty-nine, not added to the Nicene Creed, 22. Chiefly
negative, therefore not additional, 23.
Babylon, Rome according to ancient testimony, 114. Object of the
Rhemists in saying that Rome is Babylon, 116.
Beast, the number of the, applicable to Rome, 152.
Bible placed in the Index, 43.
Canonicity of the Hebrews, the Epistles of St. Peter, St. Jude, and the
Apocalypse always aUowed, 29.
Catholic, heretics claimed this title, 112. Answer to the objection that the
CathoUc faith is indivisible, and therefore cannot be removed, 128.
Celibacy discussed, 131. Not amore holy state, 149. Heretics approved
of, 149, 169.
Certainty of the Protestant and uncertainty of the Romish faith, the
Knight's evidence and authorities as to, sustained, 360.
Commandments, the second of the, maimed by the Church of Rome, 5.
That commandment not ceremonial, 6.
Communion in one kind, authorities and arguments alleged by the Knight
against, further sustained by Dr. Featley, 273.
Councils of Nice aud Trent, comparison between, 16.
Creed, Pope Pius's, properly divided into twelve articles by Sir H. Lynde,
15. Great difierence between it and that of Nice, 18. Novelties in
Pius's Creed, 27.
Error, the demand as to the precise time when introduced discussed, 138.
Rome admits that there are errors the first rise of which cannot be
named, 138. Absurdity of the abovenamed demand, 139.
Falsification, charge of, brought against Jerome, 123.
Greek Church not in communion with Rome, 186.
Heresy, Protestantism not. 111. Rome's descent from ancient heresy sus
tained, 152.

INDEX. 389
Host-worship, uncertainty as to vaUd consecration, 177.
Images, the charge that the use of images is traced to heretics sustained,
160. Pagans did not worship them as gods but signs, 162 Authori
ties aUeged against them by the Knight sustained by Dr. Featley, 303.
Indulgences, authorities alleged by the Knight sustained by Dr. Featley,
335.
Justification by faith only, confirmation of evidence in its favour from the
ancient " Ordo Visitandi," 196.
Manichees, communion in one kind practised by, 164. Half-communion
. a sacrilege according to Gelasius, 166.
Mary, worship of, practised by the CoUyridian heretics, 170. Condemned
by ancient authors, 170. Bonaventure and blasphemous worship of , 172.
Pope has power to make a new Creed, according to St. Thomas, 25. Dif
ference of opinion on the point, 25. Many Popes were themselves the
sons of priests and bishops according to Gratian, 131. Supremacy of,
granted by Phocas, and a novelty, 156. AUeged humiUty of, but a cloak
of pride, 157. Adrian VI. admits the faUibUity of, 180.
Prayer in unknown tongue, authorities aUeged by the Knight against, sus
tained by Dr. Featley, 284.
Private Mass, defence of, authorities aUeged against, viz. CouncU of Nantes,
Cochleus, Odo (Cam.), Durandus, &c., 227. Discussion of Scripture
on, 121.
Rome, Church of, bitter against Protestants, 109. Evidence of her cor
ruption before the Reformation, 121
Sacraments not mere empty signs according to Protestants, 188. The
doctrine of Seven Sacraments refuted, first, SeiKriKwg, and secondly,
eXeyTiKug, 247. Meaning of the word Sacrament, 247. Various ar
guments for t-wo only, 247. Arguments against the five new Sacraments,
251. Authorities against, sustained, 257.
Scripture the safest rule, 32. The Hebrew original of, to be preferred, 33.
Jerome's translation of erroneous, 34. Opposition of the Sixtine aud
Clementine versions of Scripture, 35. Particulars of Romish inconsist
ency in the translation of, 36. Strange expositions of, 41. Forbidden
in its free circulation by the fourth rule of Index, 43. Sufficiency, 24 1 .
Transubstantiation not an article of faith before the Council of Lateran,
20. Cannot be proved directly from Scripture, according to the admis
sion of opponents, 21. Traced to ancient heresy, 153. Defence of au
thorities which had been aUeged against transubstantiation, viz. from
Scotus, Biel, Odo, and jElfrick, 203.
Trent, CouncU of, not free or rightly constituted, 17. Decreed a Reforma
tion, but did not carry it out, 126. Its bishops were the mere creatures
ofthe Pope, manifest from the oath which they took, 127. Testimony
of Duditheus against it, 1 27.
Waldenses, their great number confessed by Reinerius, 184. Existed from
time immemorial, 184. Of godly Uves, 184. Inquisition established
to extirpate them, 185. Their sufierings, 185.

390

INDEX.

INDEX OF THE WORKS OF FATHERS WHICH HAVE
BEEN FALSIFIED.

PAGE

PAGE

Ambrose

. 54

Eusebius (Csesariensis)

. 52

Augustine
BasU

. 59
. 53

Eusebius (Emissenus)
Gelasius

. 53
. 63

BedeChrysostom Cyprian
Cyril .

. 67
. 57
. 47
. 62

Gregory
IgnatiusTertuUian

. 63
. 46
. 47

INDEX

OF COUNCILS FALSIFIED.

ConstantinopleCarthageFrankfort
Laodicea

. 66
. 58
. 67
. 53

MUvis
Nice (the first General)
Orange

. 61
. 51
. 64

INDEX OF AUTHORS EXPURGATED OR CONDEMNED
IN THE INDEX EXPURGATORIUS.

jEneas Sylvius
jElfrick

. 85
. 78

LangusLorichus

. 101
. 102

Agobardus Anselm

. 75
. 79

Ludovicus Vives
Masius

. 98
. 103

Alphonsus ii Castro
Arnoldus

. 91
. 81

Nicholas Clemangis
Occham

. 84
. 83

Bertram

. 76

Petrus Crinitus

. 88

CatharinusCajetan Claudius Espenceus
Ferus

102
. 90
. 95
. 92

Poiydore VirgU
SigibertusStapulensis SteUa

. 96
. 80
. 98
. 102

Furius
Honorius

101
. 82

Urspergensis

. 81

END OP VOt. V.

G. NORMAN, PRINTER, MAIDEN LANE, COVENT GARDEN.

YALE UNIVERSITY LIBRARY

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