omitted so pregnant passages as these be for Peters Primacy and the Popes Chair had they been extant in Cyprian's Work when he wrote But we cannot doubt of his good affection to the See of Rome either for his orders sake or his dedicating that Work to Pope Martine the Fifth or his approbation of the two first Tomes which he saith he caused to be seen and examined per sollennes viros and testifies of to be commended of all encouraging him to write the Third It remains therefore that Cyprian hath received this garnishment since Walden's time And here with this occasion of his silence about those things which are thrust into Cyprian I will though besides my purpose use his Testimony about a certain sentence of the Author of the imperfect work upon Matthew ascribed to Saint Chrysostome which the Romish faction will needs race out It is in the eleventh Homily about the middle The words are these Si enim vasa sanctificata ad privatos usus transferre peccatum est periculum sicut docet Balthasar qui bibens in calicibus sacris de regno depositus est de vita Si ergo haec vasa ad privatos usus transferre sic periculum est in quibus non est verum corpus Christi sed mysterium corporis ejus continetur quanto magis vasa corporis nostri quae sibi Deus ad habitaculum praeparavit non debemus locum dare Diabolo agendi in iis quae vult In this sentence the words that I have enclosed from the rest are inserted saith Bellarmine by some Scholar of Berengarius for they are not in all Copies No marvel That is more marvel that they are in any since the Canonizing of Transubstantiation But in Walden's time and before the words were thus read for in his third Tome Cap. 30. they are thus cited save that by the error of the print ministerium is put for mysterium and he adds there Hanc tanti viri sententiam cum magistrum suum Witcleff vident librò de sermone Domini in monte Cap. 37. assumere tanquam sacram qualiter praedones Lollardi audent c. But saith Bellarmine These words make not to the matter in hand for the Author of the Homily spake of the holy vessels of Solomons Temple which Balthasar prophaned and in those vessels neither was the Lords true body nor yet the mystery thereof Well if they be not to the purpose if they speak of the vessels of Solomons Temple let them stand in the Text still What need ye purge them out of the newer editions at Antwerp and Paris Belike Father Iohn Matthews saw further into this matter than Bellarmine for he casts out this sentence with the dregs of the Arians although there be no Arianism in it that I can perceive The truth is the Author speaks of the Vessels used in the Lords Supper in his own time For those words sicut docet Balthasar c. are brought in by the way for a confirmation from a like example the sense hanging in the mean while which is resumed again when he goes on Si ergo haec vasa as any indifferent Reader may perceive Yea take away these words and the sinews of the sentence are cut for the force of the argument lies in the comparison of the prophaning of the holy Vessels and of our bodies That is a sin yet Christs body is not contained in them but the mystery thereof but God himself dwells in these These examples to omit some other do make me think that howsoever the corrupting of the texts of the Fathers is not now perhaps so usual as of other Writers and good reason why they know that many look narrowly to their fingers neither is there any place almost that is of special pith that hath not been observed and urged in the handling of the controversies of this age by some or other yet where there is any colour of differing Copies or any advantage to be taken that way it is not slipped And who knows not that sometimes the change of a Letter yea of a Point or Accent makes the whole sentence of another meaning As for example that of Saint Augustine Qui fecit te fine te non justificat te â—ine te Read it interrogatively and it is as strong for Soto and the Dominicans as if it be read assertively for Catharine and the Jesuits And in very deed when I consider the eagerness of these men to win their purposes and their fearful boldness with the holy Word of God I know not how a man should look for conscience or respect at their hands in the writings of men For to omit that the Trent-Fathers have canonized the Vulgar Latin Edition which so many times departeth from the original inspired by the holy Ghost adding detracting changing often to a diverse sometimes to a contrary sense To let pass also how Sixtus V. and Clemens VIII do tyrannize over and delude the Faith of their followers about that Edition binding them unto two diverse Copies and sometimes flat contradictory and so as the form of each must be inviolably observed without the least particle of the Text added changed or detracted The former derogating all Faith and authority from whatsoever Bibles hand-written or printed of the Vulgar edition which did not agree with that which he set forth ad verbum ad literam The latter telling that when the same Pope endeavoured to set it out he perceived not a few things to have crept into the holy Bible through the fault of the Presâ— and that it needed a second care whereupon upon he decreed to bring the whole work again to the Anvile had he not been prevented by death so derogating all Faith from the former Whereas the truth is Sixtus did not only endeavour to set out his Bible but prefixed his Bull before it ad perpetuam rei memoriam and sent one of the Copies to the State of Venice as I heard at my being there howsoever since it was cunningly recovered again set it to sale publickly and saith in his Bull that he corrected the faults of the Press with his own hand and which most of all convinceth Pope Clement's Preface of falshood the difference of these Editions is not in fault of the prints but in that the one follows the old erroneous reading the latter the reading of other Manuscripts according with the Hebrew Chaldee Greek or the Latin edition of the Catholick Kings Bible observed by the industry of the Divines of Lovaine But to forbear to urge this contradiction in the very foundation of belief which some man peradventure would press so far as to inferr that the Romanists have no faith for he that believes contradictories believes nothing What shall we say of that impiety to corrupt the original Text according to the vulgar Latin See an example hereof in the first promise of the Gospel Gen. 3. where the Serpent is threatned that the seed
imitated they have built and endowed Seminaries for their Diocesses in which a competent number of young Ecclesiasticks are bred at Studies and Exercises suitable to that Profession to which they are to be dedicated and as they find them well prepared they are by the several steps and degrees of the Pontifical led up to the Altar and kept there till Benefices fall and so they are removed from thence as from a Nursery into the several parts of the Diocesses By this means the Secular Clergy of France have in a great measure recovered their reputation and begin now to bear down the Regulars whose Credit and Wealth had risen chiefly by the Ignorance and Scandals of the Curates In this the present Archbishop of Rheims has set a pattern to the rest suitable to the high Rank he holds in that Church for he has raised a Seminary that cost him Fifty thousand Crowns a building and above Five thousand Crowns a Year in supporting the expence of it in which there are about One hundred Ecclesiasticks maintained and out of these he Ordains every Year such a number as the extent of his Diocess does require And with these he supplies the Vacancies that fall This is a way of imploying the Revenues of the Church that is exactly suitable to the sense of the Primitive times in which a Bishop was not considered as the Proprietor but only as the Administrator and Dispencer of the Revenue belonging to his See And there is scarce any one thing concerning which the Synods in those Ages took more care than to distinguish between the Goods and Estate that belonged to a Bishop by any other Title and those that he had acquired during his Episcopat for though he might dispose of the one the other was to fall to the Church But now to return to the Subject that led me into this digression there is nothing that can have a stronger operation to overcome all prejudices against Episcopacy than the proposing eminent Patterns whose Lives continue to speak still though they are dead Of which my native Country has produced both in the last and in the present Age some great and rare Instances of which very eminent effects appeared even amidst all that rage of furious Zeal into which that Nation was transported against it And I suppose the Reader will not be ill pleased if I make a second digression to entertain him with some passages concerning them but will bear with it perhaps better than with the former And since my Education and the course of my Life has led me most to know the Affairs of Scotland I will not enter upon a Province that is Foreign to me and therefore shall leave to others the giving an account of the great Glories of the Church of England and will content my self with telling some more eminent things of some of our Scottish Bishops In which I will say nothing upon flying Reports but upon very credible if not certain Information There was one Patrick Forbes of Aberdeenshire a Gentleman of Quality and Estate but much more eminent by his Learning and Piety than his Birth or Fortune could make him He had a most terrible Calamity on him in his Family which needs not be named I do not know whether that or a more early principle determined him to enter into Orders He undertook the labour of a private Cure in the Country upon the most earnest invitations of his Bishop when he was Forty Eight Years old and discharged his Duty there so worthily that within a few Years he was promoted to be Bishop of Aberdeen in which See he sat about Seventeen Years It was not easie for King Iames to perswade him to accept of that Dignity and many Months past before he could be induced to it for he had intended to have lived and dyed in a more obscure corner It soon appeared how well he deserved his Promotion and that his unwillingness to it was not feigned but the real effect of his humility He was in all things an Apostolical Man he used to go round his Diocess without noise and but with one Servant that so he might be rightly informed of all matters When he heard reports of the weakness of any of his Clergy his custome was to go and lodge unknown near their Church on the Saturday Night and next day when the Minister was got into the Pulpit he would come to Church that so he might observe what his ordinary Sermons were and accordingly he admonished or encouraged them He took such care of the two Colledges in his Diocess that they became quickly distinguished from all the rest of Scotland So that when the troubles in that Church broke out the Doctors there were the only persons that could maintain the Cause of the Church as appears by the Papers that past between them and the Covenanters And though they begun first to manage that Argument in Print there has nothing appeared since more perfect than what they writ They were an honour to the Church both by their Lives and by their Learning and with that excellent temper they seasoned that whole Diocess both Clergy and Laity that it continues to this day very much distinguished from all the rest of Scotland both for Learning Loyalty and Peaceableness and since that good Bishop died but three years before the Rebellion broke out the true source of that advantage they had is justly due to his Memory One of these Doctors was his Son Iohn the Heir of his Vertues and Piety as well as of his Fortune But much superiour to him in Learning and he was perhaps inferior to no Man of his Age which none will dispute that have read his Instructiones Historico-Theologicae a Work which if he had finished it and had been suffered to enjoy the privacies of his Retirement and Study to give us the Second Volume had been the greatest Treasure of Theological Learning that perhaps the World has yet seen He was Divinity Professor at Aberdeen an endowment raised by his Father But was driven out by the Covenant and forced to fly beyond Sea One memorable thing of his Father ought not to be left unmentioned he had Synods twice a year of his Clergy and before they went upon their other business he always began with a short discourse excusing his own infirmities and charging them that if they knew or observed any thing amiss in him they would use all freedom with him and either come and warn him in secret of secret errours or if they were publick that they would speak of them there in publick and upon that he withdrew to leave them to the freedom of Speech This condescension of his was never abused but by one petulant Man to whom all others were very severe for his insolence only the Bishop bore it gently and as became him One of the Doctors of Aberdeen bred in his time and of his name William Forbes was promoted by the late King while he
less careful in passing it because they accounted it did rather concern my Predecessor than them I shewed the false Latin Non-sense Injustice of it Prejudice to them Contrariety to it self and the Kings Grant to me I shewed there were in one Period above 500 Words and which passed the rest hanging in the air without any principal Verb. I desired them to consider if the Seal hanging to it were the Bishop's Seal they acknowledged it was not Therefore with protestation That I meant no way to call in question the sufficiency of Mr. Cooke or his former Acts I did judge the Patent to be void and so declared it inhibiting Mr. Cooke to do any thing by vertue thereof and them to assist him therein This is the true History of this business howsoever Mr. Cooke disguise it I suspend him not absent and indicta causa it was his Commission which was present that I viewed which with the Chapter I censured which if he can make good he shall have leave and time and place enough And now to accomplish my promise to relate to your Grace my purpose herein My Lord I do thus account that to any work or enterprize to remove impediments is a great part of the performance And amongst all the impediments to the work of God amongst us there is not any one greater than the abuse of Ecclesiastical Iurisdiction This is not only the opinion of the most Godly Iudicious and Learned Men that I have known but the cause of it is plain The people pierce not into the inward and true Reasons of things they are sensible in the Purse And that Religion that makes Men that profess iâ— and shews them to be despisers of the World and so far from encroaching upon others in matter of base gain as rather to part with their own they magnifie This bred the admiration of the Primitive Christians and after of the Monks Contrary causes must needs produce contrary effects Wherefore let us preach never so painfully and piously I say more let us live never so blamelesly our selves so long as the Officers in our Courts prey upon them they esteem us no better than Publicans and Worldlings and so much the more deservedly because we are called Spiritual Men and call our selves reformed Christians And if the honestest and best of our own Protestants be thus scandalized what may we think of Papists such as are all in a manner that we live among The time was when I hoped the Church of Ireland was free from this abuse at least freer than her Sister of England But I find I am deceived whether it be that distance of place and being further out of the reach of the Scepter of Iustice breeds more boldness to offend or necessarily brings more delay of redress I have been wont also in Ireland to except one Court as he doth Plato but trust me my Lord I have heard that it is said among great personages here That my Lord Primate is a good Man but his Court is as corrupt as others Some say worse and which I confess to your Grace did not a little terrifie me from visiting till I might see how to do it with Fruit that of your late Visitation they see no profit but the taking of Money But to come to Mr. Cooke of all that have exercised Iurisdiction in this Land these late Years he is the most noted Man and most cryed out upon Insomuch as he hath found from the Irish the nickname of Pouc Albeit he came off with credit when he was questioned and justified himself by the Table of Fees as by a leaden Rule any Stone may be approved as well as hewed By that little I met with since I came hither I am induced to believe it was not for lack of matter but there was some other course of his escaping in that Tryal By this pretended Commission and that Table of Fees he hath taken in my Predecessors time and seeks to take in mine for Exhibits at Visitations and his Charges there above the Bishop's Procurations for Vnions Sequestrations Relaxations Certificates Licences Permutations of Penance Sentences as our Court calls them Interlocutory in Causes of Correction Such Fees as I cannot in my Conscience think to be just And yet he doth it in my Name and tells me I cannot call him into question for it Alas my Lord if this be the condition of a Bishop that he standeth for a Cypher and only to uphold the Wrongs of other Men What do I in this place Am I not bound by my Profession made to God in your presence and following your Words To be gentle and merciful for Christs sake to poor and needy people and such as be destitute of help Can I be excused another day with this that thus it was ere I came to this place and that it is not good to be over just Or sith I am perswaded Mr. Cooke's Patent is unjust and void am I not bound to make it so and to regulate If I may this matter of Fees and the rest of the disorders of the Iurisdiction which his Majesty hath intrusted me withal Your Grace saith Truly it is a difficult thing if not impossible to overthrow a Patent so confirmed and I know in deliberations it is one of the most important considerations what we may hope to effect But how can I tell till I have tryed To be discouraged ere I begin is it not to consult with Flesh and Blood Verily I think so And therefore must put it to the Trial and leave the success to God If I obtain the Cause the Profit shall be to this poor Nation if not I shall shew my consent to those my Reverend Brethren that have endeavoured to redress this enormity before me I shall have the testimony of mine own Conscience to have sought to discharge my duty to God and his People Yea which is the main the work of my Ministry and service to this Nation shall receive furtherance howsoever rather than any hinderance thereby And if by the continuance of such oppressions any thing fall out otherwise than well I shall have acquitted my self towards his Majesty and those that have engaged themselves for me At last I shall have the better reason and juster cause to resign to his Majesty the jurisdiction which I am not permitted to manage And here I beseech your Grace to consider seriously whether it were not happy for us to be rid of this Charge which not being proper to our Calling is not possible to be executed without such Deputies as subject us to the ill conceit of their unjust or indiscreet carriage and no way further our own Work Or if it shall be thought fit to carry this load still whether we ought not to procure some way to be discharged of the envy of it and redress the abuse with the greatest strictness we can devise For my part I cannot bethink me of any course fitter for the present than to keep the
his office that distinguished him so much from others yet he could not be prevailed on to interpose in this matter nor to stop the injust Prosecution that this good Man had fallen under for so good a Work Indeed it went further for upon the endeavours he used to convert the Irish and after he had refused to answer in the Archbishop's Court it appears that he was in some measure alienated from him which drew from the Bishop the following Answer to a Letter that he had from him Most Reverend Father my honourable good Lord THE Superscription of your Grace's Letters was most welcome unto me as bringing under your own hand the best evidence of the recovery of your health for which I did and do give hearty thanks unto God For the Contents of them as your Grace conceived They were not so pleasant But the Words of a Friend are faithful saith the Wise Man Sure they are no less painful than any other Vnkindness cuts nearer to the Heart than Malice can do I have some experience by your Grace's said Letters concerning which I have been at some debate with my self whether I should answer them with David's demand What have I now done or as the wrongs of Parents with Patience and Silence But Mr. Dean telling me That this day he is going towards you I will speak once come of it what will You write that the course I took with the Papists was generally cryed out against neither do you remember in all your life that any thing was done here by any of us at which the Professors of the Gospel did take more offence or by which the Adversaries were more confirmed in their Superstitions and Idolatry wherein you could wish that I had advised with my Brethren before I would adventure to pull down that which they have been so long a building Again What I did you know was done out of a good intention but you were assured that my project would be so quickly refuted with the present success and event that there would be no need my Friends should advise me from building such Castles in the air c. My Lord All this is a riddle to me What course I have taken with the Papists what I have done at which your Professors of the Gospel did take such offence or the Adversaries were so confirmed what it is that I have adventured to do or what piece so long a building I have pulled down what those Projects were and those Castles in the air so quickly refuted with present success as the Lords knows I know not For truly since I came to this place I have not changed one jot of my purpose or practice or course with Papists from that which I held in England or in Trinity Colledge or found I thank God any ill success but the slanders only of some persons discontented against me for other occasions Against which I cannot hope to justifie my self if your Grace will give ear to private informations But let me know I will not say my Accuser let him continue masked till God discover him but my Transgression and have place of defence and if mine Adversary write a Book against me I will hope to bear it on my Shoulder and bind it to me as a Crown For my recusation of your Court and advertisement of what I heard thereof I see they have stirred not only laughter but some coals too Your Chancellour desires me to acquit him to you That he is none of those Officers I meant I do it very willingly For I neither meant him nor any Man else But though it concerned your Grace to know what I credibly heard to be spoken concerning your Court neither as God knows did I ever think it was fit to take away the Iurisdiction from Chancellours and put it into the Bishops hands alone or so much as in a dream condemn those that think they have reason to do otherwise nor tax your Grace's Visitation Nor imagine you would account that to pertain to your reproof and take it as a wrong from me which out of my duty to God and you I thought was not to be concealed from you I beseech you pardon me this one errour Si unquam posthac For that knave whom as your Grace writes they say I did absolve I took him for one of my Flock or rather Christs for whom he shed his blood And I would have absolved Julian the Apostate under the same form Some other passages there be in your Grace's Letters which I but I will lay mine Hand upon my Mouth and craving the blessing of your prayers ever remain Your Grace's poor Brother humble servant Will. Kilmore Kilmore March 29. 1630. The malice of Mr. King's Enemies was not satiated with the spoiling him of his Benefice For often it falls out That those who have done acts of high injustice seek some excuse for what they have done by new injuries and a vexatious prosecution of the injured person designing by the noise that such repeated accusations might raise to possess the World with an Opinion of his guilt which much clamour does often produce and so to crush the person so entirely that he may never again be in a capacity to recover himself and to obtain his right but be quite sunk by that vast encrease of weight that is laid upon him But I will give the Reader a clearer view of this invidious affair from a Letter which the Bishop writ concerning it to the Earl of Strafford Right honourable my good Lord. THat which I have sometimes done willingly I do now necessarily to make my address to your Honour by writing My unfitness for conversation heretofore hath pleaded for me and now your Lordship's infirmity allows and in a sort inforces it The occasion is not my love of contention which I have committed to God or any other matter of profit but God's honour and as he is witness yours I have lately received Letters from my Lord of Canterbury whereby I perceive his Grace is informed that Mr. King whom I imployed to translate the Bible into Irish is a Man so ignorant that the Translation cannot be worthy publick use in the Church and besides obnoxious so as the Church can receive no credit from any thing that is his And his Grace adds That he is so well acquainted with your Lordship's disposition that he assures himself you would not have given away his Living had you not seen just cause for it I account my self bound to satisfie his Grace herein and desire if I may be so happy to do it by satisfying you I do subscribe to his Grace's assured perswasion that your Lordship had you not conceived Mr. King to be such as he writes would not have given away his Living But my Lord the greatest wisest and justest Men do and must take many things upon the information of others who themselves are Men and may sometimes out of weakness or some other cause be deceived Touching
print and was published by Dr. Bernard the Text is that of the Revelation 18.4 Come out of her Babylon my people And the design of it is to prove that the See of Rome is the Babylon meant in that Text but in this he mixes an Apology for some that were in that Communion and I doubt not but he had his Friend P. Paulo in his thoughts when he spoke it The passage is remarkable and therefore I will set it down WHerein observe first he calls his people to come out of Babylon a plain Argument that there are many not only good Moral and Civil honest Men there but good Christians not redeemed only but in the possession of the Grace of our Lord Jesus Christ which may be confirmed by these reasons First There is amongst these that are under the tyranny of the Romish Babylon the Sacrament of entrance into the Covenant of Grace Baptism by which those that are partakers thereof are made Members of Christ the Children of God and Heirs of Eternal Life And these that have but this Seal of God's Covenant viz. Infants are no small and contemptible part of God's people though as yet they cannot hear this Voice of Christ calling out of Babylon besides this there is a publication of the tenure of the Covenant of Grace to such as are of Years though not so openly and purely as it might and ought yet so as the grounds of the Catechisme are preached sin is shewed Christ's redemption or the Story of it is known Faith in him is called for and this Faith is by the Grace of God wrought in some For the Word of God and his Calling is not fruitless but like the rain returneth not in vain and where true Faith is Men are translated from death to life he that believeth in the Son hath everlasting life Some Men perhaps may object the Faith which they describe and call by this name of Catholick Faith is none other but such as the Devils may have I answer Religion is not Logick He that cannot give a true definition of the Soul is not for that without a Soul so he that defines not Faith truly yet may have true Faith Learned Divines are not all of accord touching the definition of it But if as by the whole stream of the Scripture it should seem it be a trust and cleaving unto God this Faith many there have the Love of our Lord Iesus Christ is wrought in many there now he that loveth Christ is loved of him and of the Father also and because the proof of true love to Christ is the keeping of his Sayings there are good Works and according to the measure of knowledg great conscience of obedience Yea will some Man say But that which marreth all is the Opinion of merit and satisfaction Indeed that is the School Doctrine but the Conscience enlightned to know it self will easily act that part of the Publican who smote his Breast and said God be merciful to me a sinner I remember a good advice of one of that side Let others saith he that have committed few sins and done many good works satisfie for their sins But whatsoever thou dost refer it to the Honour of God so as whatsoever good come from thee thou resolve to do it to please God accounting thy works too little to satisfie for thy sins For as for thy sins thou must offer Christ's Works his Pains and Wounds and his death it self to him together with that love of his out of which he endured these things for thee These are available for the satisfaction for thy sins But thou whatsoever thou dost or sufferest offer it not for thy sins to God for but his love and good pleasure wishing to find the more grace with him whereby thou mayest do more greater and more acceptable Works to him let the love of God then be to thee the cause of well-living and the hope of well-working Thus he and I doubt not but many there be on that side that follow this counsel herewith I shall relate the Speech of a wise and discreet Gentleman my neighbour in England who lived and dyed a Recusant he demanded one time What was the worst Opinion that we could impute to the Church of Rome It was said There was none more than this of our merits And that Cardinal Bellarmine not only doth uphold them but saith we may trust in them so it be done soberly and saith they deserve Eternal life not only in respect of God's Promises and Covenant but also in regard of the Work it self Whereupon he answered Bellarmine was a learned Man and could perhaps defend what he wrote by learning But for his part he trusted to be saved only by the merits of his Lord and Saviour Iesus Christ and as for good Works he would do all that he could Et valeant quantum valere possint To proceed In or under the Obedience of Rome there is Persecution and that is a better mark of Christ's people then Bellarmine's Temporal felicity All that will live godly in Christ Iesus saith the Apostle shall suffer persecution ye shall be hated of all Men for my Names sake saith our Saviour and so are all they on that side that are less superstitious than others or dare speak of redress of abuses yea there is Martyrdome for a free opposing Mens Traditions Image-worshippers Purgatory and the like Add That in obedience to this call of Christ there do some come daily from thence and in truth how could our Saviour call his people from thence if he had none there How could the Apostles say that Antichrist from whose captivity they are called shall sit in the Temple of God since that Ierusalem is finally and utterly desolated unless the same Apostle otherwhere declaring himself had shewed us his meaning that the Church is the House of God and again ye are the Temple of the living God and the Temple of God is Holy which are ye It will be said that there are on that side many gross errors many open Idolatries and Superstitions so as those which live there must needs be either partakers of them and like minded or else very Hypocrites But many errours and much ignorance so it be not affected may stand with true Faith in Christ and when there is true Contrition for one sin that is because it displeaseth God there is a general and implicite repentance for all unknown sins God's Providence in the general revolt of the ten Tribes when Elias thought himself left alone had reserved seven thousand that had not bowed to the Image of Baal and the like may be conceived here since especially the Idolatry practised under the obedience of Mystical Babylon is rather in false and will-worship of the true God and rather commended as profitable than enjoyned as absolutely necessary and the corruptions there maintained are rather in a superfluous addition than retraction in any thing necessary
better they be And in particular I desire that he be advertised that the Cap. Novit de judiciis printed in Rome the year 1575. by Joseph de Angelis with licence of Superiours is the text which was followed by the Author of the eight Positions and by me which contains sincerely the opinion of Navarrus and of the Parisians Which in the Books printed since is changed in such manner as it is no more the same but is become the contrary to wit that of Cajetane c. Tell me good Mr. Waddesworth in the sight of God what is fraud if this be not And thus not only the Authors of this Age any way inclining to reformation as Erasmus Rhenanus Cassander Ferus but Vives Faber Cajetane Pol. Virgil Guicciardine Petrarch Dante yea Authors of six or seven hundred years old are set to School to learn the Roman Language and agree with the Trent Faith For it is not the Authority and Monarchy of the Pope alone that is sought though that be Summa summarum whereunto all comes at last but no voyce must be heard dissenting from that which he teaches Therefore it is that Bertramus Presbyter is appointed by your Spanish Index printed at Madrid to be wholly abolished The former had catechized him to say instead of visibiliter invisibiliter with many other pretty explications as where he saith the Elements in the Lords Supper Secundum creaturarum substantiam quod prius fuerant ante consecrationem hoc post consistant the explication is secundum externas species Sacramenti But the surest way was to take him clean away And so indeed in the Bibliotheca Patrum he is and that purposely as Marguerinus de la Bigne confesseth in his Preface The Ancient Fathers are perhaps free For the Council of Trent appointed that in the writings of the ancient Catholicks nothing should be changed save whereby the fraud of Hereticks a manifest error is crept in But who shall be the Judge of that the Inquisitors and Censors themselves For my part I cannot say that I have spent many hours in the tryal of this point nor have I had ancient Copies thereto requisite But I will intreat you to consider with me one example or rather two or three in one Father and in the matter that I named whereby you may guess at the rest In S. Cyprian's Works imprinted at Rome by P. Manutius sent for to Venice by Pius the Fourth to set forth the Fathers as himself saith most perfectly cleansed from all spots the Epistle of Firmilianus Bishop of Caesarea beginning Accepimus per Rogatianum is wholly left out and Pamelius thinks purposely and adds perhaps it had been more wisdom it had been never set out at all S Cyprian was not of that mind who translated it into Latin as the stile it self witnesses and Pamelius also is enforced to confess The matter is it too quick and vehement against Stephanus Bishop of Rome He saith he is moved with just indignation at the manifest folly of Stephanus that boasting so much of the place of his Bishoprick and that he hath the succession of Peter upon whom the foundations of the Church were set brings in many other Rocks c. He saith he hath stirred up contentions and discords throughout the Churches of the whole World Bids him not deceive himself he hath made himself a Schismatick by separating himself from the Communion of the Ecclesiastical Vnity for while he thinks he can separate all from his Communion he hath separated himself only from all He taxes him for calling S. Cyprian a false Christ a false Apostle and a deceitful workman which being privy to himself that these were his own due preventingly he objected to another No marvel if this gear could not pass the Press at Rome In S. Cyprians Epistle De Vnitate Ecclesiae these Words Primatus Petro datur c. and after Vnam Cathedram constituit and again Et Cathedra una are foisted into the Text in that Roman edition In that of Pamelius also besides these another clause is added forsooth out of Gratian and a Copy of the Cambron Abby Qui Cathedram Petri super quam fundata est Ecclesia deserit These patches being all left out the sense is nevertheless compleat and perfect And for the last which speaks most for the Popes Chair the Supervisors themselves of the Canon Law by the commandment of Gregory the Thirteenth acknowledge that in eight Copies of Cyprian entire in the Vaticane Library this Sentence is not found But besides these there is one wherein his opuscula alone are contained and another at S. Saviours in Bologna in which it is found But what account they make of it appears by this that supplying the whole sentence in another place of Gratian they leave it out Wherein as their Conscience is to be commended and Manutius his modesty or theirs who surveyed that Edition that would not follow one Copy against eight so is Pamelius's boldness to be corrected that out of one and that not fully agreeing with Gratian neither shames not as himself sayes veriti non sumus to farce in this reading into the Text against all the rest Printed and Manuscript which he used above twenty in number as he sets them down in a Catalogue in the beginning of his Edition It is now little more than two hundred years ago that Frier Thomas of Walden wrote against Witcleff He in the second Book of his first Tome the first Article and second Chapter cites this very place of Cyprian and cites it to fortifie Witcleff's assertion of his own mind For having recited Witcleff's Words he concludes them thus Haec ibi and then proceeds Addamus nos quod Cyprianus dicit omnes Apostolos pares fuisse potestate honore Addamus quod Hieronymus dicit super omnes Apostolos ex aequo fortitudo solidatur Ecclesiae c. Yet neither in that Chapter nor in that whole discourse doth he once mention these Words now conveyed into Cyprian nor any where else that I can find in all his Work though he cite this Tractate often under the name of Liber contra Haereticos Schismaticos How fit had it been to answer the objection out of Cyprian by Cyprian if he had not found that Gratian after his manner had been too bold or negligent in this passage The same Author in his third Tome De Sacramentalibus Doct. 10. cites a long place out of this same Treatise beginning at those words An esse sibi cum Christo videtur qui adversum Sacerdotem Christi facit c. Again Cap. 81. two places one immediately before the Sentences charged with those former words another after The one beginning Loquitur Dominus ad Petrum Ego tibi dico quia â—tu es Petrus c. The other Vnitatem tenere firmiter vendicare debemus c. Certainly unless Waldensis meant by faint-pleading to betray the cause he undertook he would never have