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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

Hierome The Fathers more circumspect when they deale with aduersaries then when they write at large p. 361 128. More good Latine of the Adioynder Of the figure Catachresis out of Quintilian His Rhetorique before he be perfect in Grammar ibid. 362 129. Lingere pulverem is the same in effect with lambere lignum They both signifie humiliation with reuerence Saue that lingere pulverem may seeme to beseeme Christians better The smaller errour therefore to put that for the other S. Hieromes Epistle full of figuratiue speeches which was the onely intent of the Reuerend Bishop in that place and is iustified abundantly p. 363. 364 130. The Fathers against keeping relliques much more against worshipping of them p. 365 366 367 368 131. The wordes of Gregorie de Valentia more at large condemning the relligious adoration of Creatures not onely in degree but in ipsa specie The distinction of Dulia and Latria ouerthrowne and that both by the Scriptures and by S. Austen himselfe though reputed the father of it as touching the Popish sense à pag. 368. ad 372 132. Relligious adoration graunted and not graunted to Creatures by S. Austen not fauouring the Papists but because the word relligious is equiuocall p. 369 133. S. Ambrose is not for worshipping the Crosse relligiously In Kings it is worshipped ciuilly as Kings themselues are yet but per accidens onely Els Helenaes practise is against it recorded and explained by S. Ambrose Howbeit the consideration of it may happily excite vs by way of remembrance to worship CHRISTRELLIGIOVSLY as the Author of our redemption p. 373 134. The crosse is not the crosse but Christs suffering to S. Hierome by his owne explication p. 374 135. The Bishop answered all that was worth the answering of the Cardinalls The Adioynders stout arguing from Adam to Christ for inherent righteousnes and hastie perfection p. 375. ad 378. 136. The Adioynder tangled in his owne threads Perfect remission of sinne without perfect exhausting of corruptions The places of Esay and other scriptures so to be vnderstood p. 378. ad 381. 137. The Adioynder faultie of that which he finds fault with in the Bishop though most faultlesse as appeareth Kings graunts are not to be interpreted against themselues Constantine Episcopus Episcoporum to Eusebius Neither King nor Count are precluded from Councells by auncient practise p. 381. 382. 383. 138. S. Austen hath but heare-say Apparition prooues not inuocation Yet Athanas ad Antioch the Adioynders owne author against apparition of soules departed for great reasons Quaest 13. No trusting to Saints departed by S. Austens owne rule and that out of Scripture They forget vs when they are gone hence as the Butler did Ioseph His case a figure of ours Saints merit that Angells may appeare for them if we beleeue the Adioynder and his grosse conceits p. 383. 384. 139. God appeares in a bush rather then any other plant because not capable of caruing to make an image of saith S. Isidore p. 385. 140. Calvin clipped by the Adioynder most shamefully euen there where he cries out against false dealing ibid. 141. In the Bishops booke placuisse nocet And the best passage most spitefully depraued p. 385. 142. The last iudgement not defeated though merits were disclaimed p. 386. 387 143. Iustus iudex is as much as clemens iudex in the Scripture-phrase p. 388. Certè Rom. 3. 25 26. prima iustificatio peccatoris in qua nullum meritum intercedit fatentibus vel Pontificijs ter attribuitur iustitiae Dei. Et sic fortè Psal 62. 12. And thou O Lord art mercifull for thou rewardest euery man according to his worke Whereas to reward according to works comes rather of iustice then of mercie But there iust for mercifull here mercifull for iust Alternant enim vsu Scripturae Denique Genebrardus ipse in v. 6. Psal 23. Sol iustitiae inquit id est Benignitatis 144. Epiphanius worthily alleadged by the Bishop He remains peremptorie against praying to Saints also against images and against the Excessiue honour of the Blessed Virgin Shee is inferiour to Angells by Epiphanius account of her Like Thecla or like Iohn and no better Epiphanius calls for Scripture to be guided in this question He renounces errors though they be neuer so old à p. 389. ad 394. latè 145. The Bishop is right in reporting the iudgement of S. Gregorie the great about the fift generall Councell p. 394. 395. 146. The KINGS SVPREMACIE sufficiently prooued out of the 17. of Deuter by the Bishop Fine foolish exceptions of the Adioynder against it are repulsed à p. 396. ad 403. 147. English fugitiues to blame for deprauing their countrey which they should hardly discouer by the examples of Paul and Ioseph though it were blame-worthie p. 403 148. The Cardinall called Dotard And iustly ibid. 149. More iustly yet because made to beleeue wrong tales about English Puritanes and then reports them to all the world p. 404. 405. For my part I haue kept the S. Maries Church in Cambridge as diligently as another aboue this 20. yeares and haue obserued so few omitting to pray for the Kings Maiestie in his Title as if I should say one I should say more then I remember Yet the Vniuer sitie fashions the Church abroad and one of them is glasse to view the others face in 150. Three Quaeres of the Adioynder answered p. 306. 307. 308. 151. The Adioynders ciuilitie towards the Bishop The Papists hold lying in Sermons to be lawfull p. 408. 409. CHAP. 10. 152. THe Adioynders pageants Poly-bombo-machides in campis Gurgustidonijs p. 410 153. The Bishop graunting that Christ is to be worshipped in the Eucharist is neuer a whit the neerer to the Popish prodigious conceits about their Masse p 412. 413 154. Suspensiue wading in the matter of the Sacrament Bellarmine himselfe forbids all to be spoken Nothing surer then that Transubstantiation is reiected of all hands ibid. 155. To the Author of the Manna Of S. Cyrill of Hierusalem Nothing brought out of him neither for Transubstantiation nor yet for the reall presence Hee condemnes Sarcophagy or the conceit of flesh-eating in the Sacrament in plaine tearmes à pag. 414. ad 420 156. As much Transubstantiation in Baptisme as in the Lords Supper acknowledged by S. Leo. Adde thereunto S. Prosper in Epist ad Demetriadem His words are Fit noua creatura de veteri in corpus Christi CONVERTITVR caro peccati S. Cyrill will not haue his schollers to beleeue him whatsoeuer he saies of a point vnles the Scriptures affirme it p. 416 157. The Sacrament to be worshipped neither during the act nor yet after celebration And yet Christ in it Caluin sober and deliberate in that point The Bishop dissents not from the rest of our Diuines about the worshipping of Christ and the rather in his Sacrament à pag. 421. ad 425 158. Christ is to bee worshipt with the Sacrament in a good sense The Sacrament not

your worthy predecessor or if you will progenitor into your world of Anticks scoffs at shoomakers and beere-brewers and such kind of people that they should be thought Martyrs fit for a Calender or able to discern what faith they died for You heare what Theodoret here not onely confesses but vaunts of Of such men and women consists the Quire of Martyrs And what saies the Apostle Non multi nobiles c. Or what kind of trade is contemned in Scripture towards the advancing of Christs Gospel fishing tanning weauing tent-making and such like Ecclesia Christi de vili plebecula congregata est sayes S. Hierome lib. 3. Comm. in Epist ad Gal. And Onesimus the fugitiue Baronius writ it if I remember succeeded the Apostle S. Iohn in his Bishopricke of Ephesus But Parsons hath answered this by this time and many other matters I vrge him no farther § 24. Onely take you heede how you beleeue the Saints as here you seeme to doe to vnderstand the praiers that are made vnto them because now and then the desire is graunted Consider yee not what collusions may be among deuills And Audit ad voluntatem cùm non ad salutem euen God himselfe as S. Austen teaches which your Syluester with others obserue out of him v. Oratio He heares vs to our will when not to our weale Conceditque iratus quae negaret propitius saith the same father And grants in anger what he would deny in loue Neither is the deuill the better loued for speeding in his suite to goe into the swine you may be sure Yet the deuill begd rightly you worse then he at a wrong dore Neither is the Bishop to bee blamed for searching this question of Inuocation by reasons as S. Hierome saies of Quadratus that he wrote a booke in defence of our relligiō plenum fidei rationis since you confesse your selfe that it is persuadeable but by inducements namely what others haue obserued found and experienced and is not necessary to saluation numb 29. Why then should you shunne the tryall of reason To omit that as S. Austen and your Schoole hath it In faith are many things aboue reason but none against it § 25. The reuelation of vicissitude or per interualla that Saints may haue as Elizeus of Naaman and Gehezi and the like is not enough to auouch praying to them It must be permanentiae it must be spiritus manens non transiens Else we may pray to them when they heare vs not and when nothing is reuealed This man hath prayed to me and I was not aware or Dominus abscondidit à me as the Prophet said So shall we be sure that they doe not euer heare vs but whether they doe euer heare vs or no we shall not be sure Can there be any thing more disparageable to a poore suiter then this This to your numb 46. § 26. Whereas you say in the 47. that they know our prayers by the relation of Angels First how shall the Angels know them to relate By reuelation from God you will say But he that reueales to the Angels might reueale to the Saints eâdem operâ What needs this reuelation then Sic fieri per plura quod potuit per pauciora Secondly who makes that the Angels worke to be offerers of our prayers to the Saints in heauen Is this worthy of them Is this a fit worke to imploy Angels about Why not rather to my selfe saies the Angel And surely if this be once entertained that the Angels acquaint the Saints with our prayers which else they should not know but for them will not the Pagan opinion which S. Ambrose hissed out and you with him euen now returne that God also should be ignorant of our affaires vnlesse the Angels reuealed them For you make the Angels to offer our prayers to God too A iust reward of your peruerting so the Apocalyps c. 5. v. 8. § 27. To your 48. 49. c. Numbers That Church-custome determines diuerse things without Scripture I answer breifly they must be things of a lighter nature then the substantialls of Gods seruice as is our prayer to him or whomsoeuer you will thrust into his roome No praescription can robbe him of his honour Homines nihil vsu capere possunt à dijs immortalibus And againe among the same Laws as I rememember Aduersus hostem aeternae authoritas but maximè Dei Diuina sibi vendicantem Your owne Genebrard vpon that verse of the 119. Psal LEGEM tuam dilexi INIQVOS odio habui that is haereticos saith he or such as departing from the lawe of God either fall into heresie or are not farre from it So much it concernes vs to sticke close to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil wills and in another place he makes a Law to himselfe to endure all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all formes of death rather then to forfeit one syllable of diuine writ beeing tempted to dispense at the small things of Gods Law as was pretended at least by the wily Courtier with no small offers The very place of Esay that sends vs ad legem ad testimonium barres vs from looking towards the departed though they be Saints It were endles to reckon vp all the fathers authorities in detestation of such traditions as accrue besides the word of God and how they reduce all controuersies of this nature to no other touch-stone then the holy Scriptures decision Out of THESE BOOKES saith Constantine let vs try the Question meaning the Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Scripture be Vmpire saith Basil ad Eustathium S. Chrysostome Tom. 4. edit Eton per D. H. Savile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doctrine of holy Scriptures is the inheritance of our Fathers Euen as we say that the Common Law is euery mans inheritance because it tries titles by that we hold Dionysius therfore most properly cals it substantiam fidei the substance or liuelihood of our faith suppose that by which it is fedde as you would say and nourished and maintained Likewise Thy testimonies haue I claimed as mine HERITAGE for euer saies the Prophet Dauid in the Psalme before named So as the King you see consists by the tillage of this field and they are his for euer euen as in the nature of an inheritance as was before said Apollinaris in Eusebius l. 5. c. 1. Bishop of Hierapolis writing to a friend of his Avircius Marcellus about the heresie of the Cataphrygians alleadges this as a cause of his slow setting forward to write euen against those heretiques ne quicquam apponere viderer Euangelico verbo noui testamenti least writing so much as one line after the Canon of holy Scripture he might seem to haue a mind to adde to her most compleat sufficiencie S. Gregorie also the great lib. 1. Epist 24. ad quatuer Patriarchas saith that as the Priest in old times

in them they will helpe vs and beeing potent they can and that they know our case and behold our estate or else they were not compleatly blessed if they should wish vs well and yet not know how we did With a great deale more of such fiddle-faddle-stuffe which S. Paul condemnes in one word in the place before named Coloss 2. Instatus sensu carnis sua puffed vp with his owne carnall reason or carnal sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strutting and pacing in things that he hath not seene Not seene indeed but yet picked out by F. T. his occulta philosophia● § 10. You knowe not saies he how the sea ●●s and flowes how the load-stone drawes iron how the eye sees whether extramittendo or intromittendo c. And surely though we doubt of them we are in no great danger Simple may we be but not sacrilegious Quae sine periculo ignorantur oppugnantur etiam quandoque cum laude Faith hath her assurance and sense hers That Saints should be praied to is accompanyed with neither Were it as euident as the former though we might sift it happily with an argument or two for discourse sake yet we would not persist in the denyall of it as now when neither Scripture abets it and sounder antiquitie makes against it He saies We know not how the Saints pray for vs Suppose we doe not the matter is not great Yet we must be sure they heare vs and perhaps know how before we pray to them For they may doe vs good though we be not aware of it haue reference to them we may not vnlesse we haue good ground for it Howbeit whereas he sayes wee cannot conceiue how the Saints pray for vs if the Saints haue reason and affection remaining with them as doubtlesse they haue what difficultie is it to conceiue howe they should pray for vs § 11. And dare you question of our Sauiour how hee sees our praiers Doe you not rather wonder how he should bee ignorant of any thing haue you forgot what flowes from the hypostaticall vnion Which Saints haue not Angels haue not You are wont to taxe vs with the Agnoites heresy who is the Agnoite now but he that doubts how Christ should know all things and that not in pilgramage but in blisse § 12. To your 15. and 16. numb out of S. Austens lib. 22. de Ciuit. Dei That God workes wonders at the Tombes of Saints and yet we know not how Therefore we may pray to Saints though we discerne not how they heare vs. Resp Nothing like For neither does the Scripture euer say that God shewes no miracles at the tombes of Martyrs that we should question this so nicely before wee beleeue it by the Virgins Quomodo Luc. 1. Rather it most often witnesses of Almighty God qui facit mirabilia magna solus indeed solus so as no bodie cooperating with him none suffered to see and to inquire how he does them Quis consiliarius fuit ei Rom. 11. 34. But forsomuch as it denies that the dead know any thing of our condition here and such a gulfe as I may so say is pight betweene vs them as all entercourse and commerce is debarred the places are too common to be here recited therefore first shewe vs how or worthily wee beleeue you not § 13. The Angels may reioyce vpon the rising of a sinner when they conduct him into heauen as they did Lazarus his soule though they be not priuie to his passages here in earth And yet in earth they may see by outward demonstrations such signes of repentance as they cannot alwaies trace our supplications by which for the most part are cordiall and within the vaile The heart is deceitfull and who shall search it who gage it saies Ieremie For which cause S. Iohn saies God is greater then our heart onely God We are strangers to it our selues and shall they be no strangers which are so much estranged from vs both in place and qualitie In Cassians Collations a godly Abbot vseth this similitude As certaine the eues when they would know what store of gold is hidden in a house that they beset they fling in some handfulls of smaller sands at the windowes that by the sound of that in the fall they may iudge whether any treasure be within or no and not loose their labour so the thoughts of the heart are subiect to knowledge by such or such signes vpon prouocation Which may hold well enough in matter of repentance to see whether the sinner will returne to his old courses or no but is no way to know what he begs in prayer To omit that our Sauiours words might be construed by supposition that so great is the ioy for repenting sinners as Angels would haue their part in it if they knew it and when they know it then they haue de facto Heauen and earth in another place are inuited to reioyce ouer Babylon your Babylon by a figure of hyperbole for the wrongs that you haue done them Lastly Revelatio vicissitudinis or intervalli is one thing as I told you before statae permanentiae another The first may suffice to verifie the saying Luk. 15. of the ioy of Angels ouer repenting sinners but that they should know our prayers whensoeuer we make them more is required § 14. The like I might say to your instance of Samuel who told Saul all that was in his heart namely concerning the matter then in hand Of Elizeus that saw Gehezi by transitory reuelation and discouered what the king of Syria did in his priuy chamber The presenting of our Sauiours glorious body to S. Steuens eyes is not comparable with an intuitiue speculation of the thoughts though this also was at a glimpse and not ordinary whereas the Saints must haue ordinary to heare vs at all times if they will be called vpon § 15. Athanasius is counterfeit yet he meanes but of things belonging to their beatitude Sine his autem satis beati esse possumus Both we and they too may be happy enough without this Then post mortem in die Iudicij After death and in the day of iudgement Time enough therefore if they know all things in the last iudgement What is that to prayer to them which must be in the meane while if it be at all § 16. As for S. Basil he meanes intra sphaeram onely within their quarter For though they are quicker sighted then wee yet they haue a limitation both of act and vertue The Custodia hominum which S. Basil ascribes to them may be with knowledge of our outward wayes without knowledge of the inward to which our prayers belong And yet againe he may be custos or protector of vs that watches ouer our safetie with prayers and with good wishes though he know not so much as our outward estate As Iob when he praied for his children vnknowing to them as S. Paul

blacke and in white as you would say he hath recommended to vs the Scriptures Adde Hilarie in Psal 118. Octon Nun. Vt qui nocte egressus lucernam antefert quò pedem inferat contuetur atque ad singulos gressus lumine praeeunte sollicitus ita vnusquisque nostrum manens in se verbum dei in omnes operum processus tanquam lucernam praetendit And againe Vt eâ in omnem progressum cuiuscunque operationis vtamur Yea not onely operationis but cum aut agimus aut cogitamus aut loquimur And lastly Ad omnem animae nostrae pedem The summe is As a man will not set foote to ground in a darke night but hee will haue a candle borne before him so Gods word must be the direction to all our deeds yea deedes words and thoughts S. Chrysostome I graunt obserues in a cértaine place that it is a signe that God is not so well pleased with vs as of old because now he writes to vs rather then speakes and confers as he was wont Mittit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam alienioribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tom. 5. And yet Orlandine the Iesuite in his Historia societatis Iesu lib. 1. num 27. saies of Ignatius their founder that he quamvis nulla extarent sacrarum monumenta ac testimonia literarum tamen fidei dogmata tenere rectè posset tradere c. Hee could deliuer points of faith though there were no Scripture well enough Doe you see the Iesuites drift to ease vs of Scripture by all meanes they can and they care not how either by dreaming of such a perfection and entirenes with God as needs no Scripture as hee said of Ignatius which is their pride or taking away that verie remaining token of Gods loue and manner of communicating himselfe vnto vs which is by writing as S. Chrysostome had said and argues nothing but their detestable crueltie and regardlesse behauiour towards the soules of Christian people But let vs heare you farther § 27. You say That Christ gaue no commaundement of writing No more hee doth of fasting perhaps of feeding our parents of waging warre for our countrie not literally not expressely but yet insinuatiuely and intentionally euen of lifting vp our enemies beast out of the ditch Wherof none is prescribed totidem verbis in our Sauiours doctrine yet all of force issuing and flowing from the same The word Honour in the 5. Commaundement how much doth it comprehend sustenance seruices reuerence c. So Preach the Gospel Predicate euerie way vijs modis by writing too by printing and publishing though long since deuised S. Gregory saith vpon the 9. of Ezech. as I take it that our Sauiour appeared with a writers Inke-horne at his backe cum atramentario adrenes because though hee writ nothing himselfe whilest he liued yet when his backe was turned and after his ascension into heauen the Apostles did for him by his appointment no doubt Yet to S. Iohn in the Reu. the spirit saith directly Scribe write Hee is bidden to write And if no prophecy S. Peter telling vs. 2. Pet. 1. 21. came at any time by the will of man but the men of God spake as they were lead by the Holy Ghost then were not written prophecies neither meerely depending of the will of men and of the election of the writers but they did as men of God that is seruants of God homines Dei euen herein also obeying his will and as the spirit carried them that is enioyned them Whosoeuer therfore wrote the Scriptures had a commaundement for writing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was necessitated to write Iude the 3. ver In the 4. to the Ephes Dedit quosdam Euangelistas quosdam pastores c. Some thinke Euangelistae are scriptores sacri codicis that the Euangelists there are the pen-men of holy writ and by that differ from others there mentioned It is said dedit Christ gaue them to the Church therefore he set them on worke For no man would take this honour to himselfe Heb. 5. No wise man at least not a lesser then this and therefore this much lesse to indite Scriptures which is one of the greatest of all The place to the Ephesians Aquine and certaine others so interpret as I haue said viz. Anselme Lyra yea and Canus himselfe l. 7. Locorum which is de Sanctorum authoritate c. 3. § 28. Now to Numb 32. Of the Baptisme of infants Haue we no Scripture for that Origen you say calls it an Apostolike tradition Yea he meanes that at least though it bee of Scripture too And there are scriptae traditiones as your owne place teacheth you 2. Thessal 2. Retinete traditiones hold fast the traditions siue per sermonem siue per epistolam whether by word or by writing commended to you Therefore traditions might be both S. Austen you alleadge de Genesi ad literam lib. 10. c. 23. that the baptisme of infants were not to be beleeued vnlesse it were an Apostolike tradition That is I suppose incident to one of the two kindes aforenamed and in a word if it disagreed from the Doctrine of the Apostles We haue the figure of the Law with some aduantage on our side There the knife here the water There within eight daies here within a competent space onely And yet they are no Iewes that obserue this analogie We read of whole houses baptized by the Apostles Lydiaes Stephanaes the Taylors c. Maruaile but some infants We haue Sinite parvulos venire ad me a modell and an idea of baptisme at the least For what doth Christ in baptisme but blesse them and release them from their sinnes For hic est qui baptizat it is Christ still that baptizeth and Eph. 5. he cleanseth the Church If regnum coelorum belong to such why not baptisme which is the doore of the kingdome of heauen If they be in foedere why not in tesserâ If they be borne holy no doubt in the right that they haue to baptisme For els holines proceedeth not from the wombe corruption rather Psal 51. Eph. 2. 3. Rom. 5. In quo omnes peccauerunt c. What should I say of that Baptizantes omnes nationes Matth. 28 among whome were infants We haue diuers other grounds if this were a time to open them But these are enough to shewe that we haue more then bare president and practise for our warrant in affoarding baptisme to Infants And if S. Austen against Cresconius saith that the determination of the Church is enough to stop the mouthes of such clamorous hereticks as the Donatists were about their rebaptization though Scripture were silent because the Church abhorreth it yet prayer to Saints is of another nature neither are you the Church and much lesse the Church sine vllâ ambiguitate as he there speakes nor can you shew this descending of the practise of the church from the first times fili

prouide for the safetie of the Church vijs modis as they traiterously reach and vpon that ground disclaime the authority of infidels but to cōmit our cause to him that iudges iustly c. Does not the point I say in hand about the Princes Supremacie spring a great deale clearer from these words especially beeing exemplified by our Sauiours practise and explained as of late by S. Peters commentarie that we must not repugne the infidel Magistrate nor flie to any higher tribunal in earth but commit our cause to God onely then Campians rebellion can be patronized by the Creed which he so vainly desired to haue rehearsed at his death That so we may fetch it not onely out of the Creed which you see how well we may without crossing the Bishop and yet wringing the Adioynder when he thinks hee is safest but out of the Pater noster too which is the second part of Catechisme wherein now we are As for the Commaundements and the Law of Moses to them I haue spoken sufficiently already and the Adioynder denies it not Also he seemes to graunt it of the Pater-noster though we should not euict it as we haue The Sacraments onely remaine which are the fourth part of Catechisme shall we see how this truth appeares from them too that the scoffing Adioynder may bee concluded euery way for all his descants First then as we are not baptized into the name of the Apostles Paul or Cephas 1. Cor. 1. 13. nor any of their successors but into the name of Christ and the obedience of the doctrine which he brought Math. 28. 20. which we haue shewed already how fauourable it was to Princes and therefore Baptisme speakes for their supremacy not for the Popes So in the other Sacrament which is the Sacrament of the Lords Supper in which we are to preach the Lords death vntill he come 1. Cor. 11. 26. we haue a farre clearer glasse of the aforesaid assertion for so much as his death was nothing but his submission to the Ciuill Magistrate who vniustly persecuted him to the very death Which Saint Paul thinks worth the noting when he fashions his scholler Timothy least he should turne aside to faction and to Iesuiticall garboyles 1. Tim. 6. 13. Or else what needed S. Paul to name Pilate in that place But it is reason that the Supremacy should be confirmed from euery place Yet our Sauiours obedience ended not in death no not the death of the crosse mortem autem Phil. 2. but there is a step after death wherein also it was most eminent In that Ioseph of Arimaethea begd his body of the Magistrate by his inspiration no doubt and aduentured not to vsurpe vpon it no not for the vse of buriall when he was dead without leaue See we what a subiect we haue of our Sauiour what a proclaimer of the Supremacie belonging to Princes Both in wombe and tombe both an embryo and a corps both afore birth and after death and straight afore death and straight after birth an early beginner and a most constant perseuerer euen somewhat beyond the tearm prefixed for vsque ad mortem was wont to be the last Reuel 2. 10. if any man can goe further let him Shall we see what followes now in the Adioynder § 57. Marry Sir if the Supremacy be not a matter of faith and yet we haue seen how neer of kin to the Creed though nothing is truer then the Bishops saying that it is not an article nor de fide properly but what then does the Adioynder infer thinke you First that we may not sweare to it then that it is not to be gathered out of Scripture neither expressely nor by consequence also that we may choose whether wee will beleeue it or no and a great many more such idle collections for want of setting out from a right ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Poet in Suidas that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So here All falls to ground because his ground failes For shall we sweare to nothing but to the articles of faith How many oaths are taken in Courts daily both assertory and promissory yea and without the Courts too that are no way so much as bordering vpon the Articles of faith and much lesse of the ranke of them properly so called Insomuch as this one place if there were none other in the booke is of force to shew the toyishnesse of our Adioynder or else his sottishnesse or for certaine his egregious impudence and boldnesse that dares abuse his Readers in such vile sort as to perswade them that they may not sweare to the Kings Supremacy because the Bishop said it is no article of faith Does not the Bishop say it is a point of perswasion though it be short of faith and that not waueting but firme stedfast and vndoubted Therefore also he prooues it by places of Scripture though we may swear to many things which are not euident by the Scriptures and we sweare so daily Shall I not sweare that King Iames is lawfull King in his Dominions and also Supreame to all persons of the same as it followes in the oathes both of Supremacie and of Allegeance vnlesse I read it in the Creed or else in Scriptures But the Diuines and the Canonists hold him guiltie of sinne that sweares to a thing which hee doth not certainely beleeue What vnles he beleeue it by the Christian faith or the Christian beleefe properly so called Like as the Incarnation of Christ his passion his resurrection his ascension into heauen with the rest of those mysteries which either the Godhead in Trinitie or his blessed person containeth in it selfe You see what a dizzard either the Adioynder is himselfe or forswearing all shame chasing away the blood he would make his Readers For faith being a word of diuerse significations as Canus and Valentia and the whole crew of them can tell him he distinguishes not the faith of intellectuall verities touching the mysterie of saluation reuealed by God from that which is a certaine perswasion of the mind either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the truth of things which S. Gregorie can tell him that we haue of many more then come into the Creed yea or the main Scripture either or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the lawfulnesse of any action which we are to performe Of which kind it is said Whatsoeuer is not of faith is sinne that is whatsoeuer we doe with a perplexed conscience wanting full resolution but not Whatsoeuer falls not within the compasse of those principles by which the Christian religion differs from the heathen and are comprised in the Creede By that meanes we might not sweare vpon the Pater noster neither if we may sweare to nothing but that which is Creede which the Adioynder meant to leaue vs I dare say of his honestie when he had taken away the other And yet oathes de credulitate also are daily

Iohan. Adioynd num 44. Col. S. Chrysostome saies he giues vs to vnderstand that whereas S. Iames was onely Bishop of Hierusalem and the countries adioyning c. S. Peter had the charge of the whole But if we heare Bellarm. de Pontif. Rom. l. 1 c. 27. Caeteri Apostoli missi sunt ad certas prouincias Paulus ad omnes Gentes sine cortae provinciae determinatione Et ipse de se ait Plus omnibus laboraui At least as Eutalius Diaconus for so they write him praesat in Epist Pauli Petrus Paulus inter se partili sunt vniuersum orbem in which diuision Paul had the better euery way Conim in locum Genebeard construes this both of all the Apostles citing Arnobius Pro 12 Patriarchis 〈◊〉 12 Apostoli and also of all the faithfull who are called sonnes saies he because begotten through the Gospel And he addes that they doe gerere vices Christi how will the Pope like this and that their Soueraigntie here mentioned stands in the i●●tation of the vertues and worthines of their auncestors And lastly this he calls the eternall succession Genebrard in Psalm 1. Pet 2. 5. 〈◊〉 liny●d c. 〈◊〉 num 56. Masson in vitâ P●● V. Epist 7 quae ad Smymeni●s Apud Gelas Cyzic p. 172. ex edit Morel per Sal●oreum Iesuitam Episcopus habet locum capitis ecclesiae post Christum preshyter Seraphicum D aconus Cherubicum No Pope then but Anti-christ See him ad longum num 40. c Moses and Salomo two famous patternes of gouernment in Scripture each of them complaining of the great multitudes of people committed to their charge and yet but a handfull to the now Christian maruell that Peter neuer did of his if all was so entirely recommended to him as they fable See 1. King 3. and Numb 11. 14. As for Quu ad baec idoneus that is Pauls not Peters Adioyn Seeing that Peter was made head of the Apostles 〈◊〉 of the Church the Bishop cannot denie the same authoritie to S. Peters successors for the same reason especially since the succession of all the Apostles is failed in other Churches sauing onely in the Church of Rome by our Sauiours prouidence c. * Homil 55. in Act 2. a Praefat. in Epist Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro Lege Manil. b In Athanas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Pertinax himselfe in Herodian lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much more true in the Episcopall throne then the Imperiall Primas 〈◊〉 in Epist Paul giues this reason why the Epistle to the Romanes is set first quiae scripta erat ad inferiores I suppose it should be infirmiores by that which followes But that helps but little And comparing all the churches to which the Apostle wrote he makes Rome simply the worst And wheras now a daies they conceit it to be such an armorie of faith against all defects he makes them so simple that he saies nihil intelligebant They vnderstood nothing at all As for their morall perfections see Salvian de gubernat dei l. b. 7. Viciositas impuritas quasi germanitas quaedam est Romanorum hominum quasi mens atque natura quia thi praecipuè vicia vbicunque Romani Et ibid. Omne impuritatis scelus omnis impudicitiae tur pitudo à Romanu admittitur a barbaris vindicatur Et Auaritiae inhumanitas proprium est Romanorum penè omnium malum Et Indurauerunt facies suas SVPER PETRAM This is the super petram that he acknowledges in Rome And least you thinke he excuses them from peruerse faith in the midst of so many morall corruptions lib. 5. he saies Ipsae haereses barbarorum de ROMANI MAGISTERII prauitate fluxerunt See Bernard de Consyd ad Eugen lib. 4 c. 1 2. Quid tam notum seculis quàm proteruia fastus Romanorum c at large Yet of late a French parasite Flor. Rem praises that sinke which is the worse for continuance without all question as the Paradise of God and the dugge of heauen For he saies it signifies mamilla in the Hebrew childishly enough De orig haer l. 5. c. 4. num 5. 6. c. One thing I allow that he obserues that it was ab initio obnoxia incendijs alway in danger of fire since first it was a citic that we may beleeue that one day it shal be burnt cleane downe as it is in the Reuelation numb 2 ipso fine Praefat. Anchor Idem Origen in Matth. vide c. 5. huius Masson in Marcello 2. Cap. 1. Idem habet S. Cyprian tract de idolorum vanit Rex vnus est apibus dux vnus ingregibut Vide Hieron in epist ad Rustuum Grues vnum scquuntur ordine literato It is a scholler-like order to be subiect to Monarchy in the politicke estate Also Chrysost most excellently Com in 13. ad Rom. which comment vpon all that discourse of the Apostle for obedience to Magistrates though they be infidels the Iesuites are so confronted with as if it had beene purposely written against their new-fangle deuises finds the like euident prints of soueraigntie in Bees in Cranes in flocks of sheepe c. yea in the bottome of the sea emong the fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Seneca perhaps l. 1. de Clemen c. 19. Natura Regem commenta est b On the other side our Sauiour Christ came into the world when intrusion and vsurpation of Kingdomes was ●ifest as if his errand had been emong others to giue Monarchies their right and to cut short the encroachers sayes Haymo Halberstat conc hyem in Epiphan Dom. Quia enim deficienti●… principibus ex Iudi alienus extraneus atque falsus c. De Rom. Pontif. l●b 1 c 12. ex Chrysost Hieron Aug. Petrus pro omnibus locutus est Adde Cyprian l. 1. ep 3. ad Co●… Petrus vnus pro omnibus loquent ecclesie v●● respondent Cap●…ag 25. 26. c. Mart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivut pastor non Rec pastor as the Papists would Vide Ioseph l. 1. contra 〈◊〉 Hierom. epist ad Magnum * A pud Theod in Eccl. lust l. 5. c. 4. * At least Martinianus consented to marrie a maid called Maxima which you may do well to see Mr F. T. whether you will allow to Church-men or no●… though we heare you haue taken this libertie to your selfe whatsoeuer you are num 12. So cap. 1. hu●us Al●●ate not finding the vncertaine Epistle of Pope Iohn in some auncient copyes suspects the heretiques as he cals thē to haue raced it out In like sort Florimund Remund 〈◊〉 orig haeres part 1. shews himself very much offended with those of our Diuines that trāslated Greek authors either historians or dogmatists c. * Numb 16. 3. a 1. Sam. 17. 28. b Brisson in Persicis Cic. in Pis Plut. And indeede Pope Nicholas argues so in gond earnest out of that place from Benedicitur to M● l●d●●ur Epist ad